維摩經疏卷第三．第六 3.54

3.54

第七問答分別者。問。肉天二眼陰界入中何法所攝。答。二眼並以不可見有對淨色為體。即以色入色界色陰所收也。問。惠眼五根五力七覺八正門中何法所攝。答。五根中惠眼五力中惠力七覺中擇法覺分八正中正見所攝也。問。法眼三智四智十智中何法所攝。答。三智之中入加行後得二智。四智緣俗並通四智。十智之中以等智法智比智道智他心智五智所攝也。問。肉眼不見障外。何故見三千界耶。答。菩薩肉眼以天眼導引得見三千世界。難肉眼見障內天眼引故見障外。肉眼見明色。天眼導故見暗色。答。障外有明緣。天眼導故見障外。暗中無明緣。天眼雖引不能見（云云）問。五眼十眼如何相攝。答。依花嚴經說有十眼。一是肉眼。見一切色。二是天眼。見諸眾生死此生彼。三是惠眼。見一切諸根差別。四是法眼。見一切真實之相。五是佛眼。見佛十力。六是智眼分別。了知一切種法。七是明眼。謂見一切諸佛光明。八出生死眼。見涅槃法故。九無礙眼。見一切無障礙故。十是普眼。見法界平等法門。故十中初一是前肉眼亦兼天眼。見細遠近是天眼故。第二天眼是前天眼。第三惠眼。第五佛眼。第六智眼。第七明眼。第八出生死眼。第九無礙眼。此之六眼。是前法眼第四法眼。是前惠眼見真諦故第十普眼。是前佛眼普見平等真法界。故第五諸梵皆發心者。聞前佛眼在定常明不生分別知己所見。於彼非分咸生慕仰。盡欲勤修。先發菩提心後起勝行。斯則教呵之勝益也。第六禮敬可知。故我已下結不堪也。

Seventh, analysis by questions and answers: Question: Under which dharmas among the aggregates, elements, and sense bases are the physical and divine eyes subsumed? Answer: Both eyes take invisible, obstructive, subtle matter as their essence; thus they are subsumed under the matter base, the matter element, and the matter aggregate. Question: Under which dharmas among the five faculties, five powers, seven limbs of awakening, and eightfold noble path is the wisdom eye subsumed? Answer: It is subsumed under the faculty of wisdom among the five faculties, the power of wisdom among the five powers, the awakening factor of investigation of dharmas among the seven limbs of awakening, and right view among the eightfold noble path. Question: Under which dharmas among the three knowledges, four knowledges, and ten knowledges is the Dharma eye subsumed? Answer: Among the three knowledges, it enters the two knowledges of preparatory application (*prayogika*) and post-attainment (*pṛṣṭhalabdha*). The four knowledges taking the conventional as object generally pervade the four knowledges. Among the ten knowledges, it is subsumed under five knowledges: conventional knowledge, Dharma knowledge, inductive knowledge, path knowledge, and knowledge of others' minds. Question: The physical eye cannot see beyond obstructions; why then does it see the trichiliocosm? Answer: The bodhisattva's physical eye, guided and led by the divine eye, is able to see the trichiliocosm. Objection: The physical eye sees within obstructions, and because the divine eye leads it, it sees beyond obstructions; the physical eye sees bright forms, so because the divine eye guides it, it should see dark forms. Answer: Beyond obstructions there are causal conditions of light, so because the divine eye guides it, it sees beyond obstructions; in darkness there are no causal conditions of light, so although the divine eye leads it, it cannot see (and so forth). Question: How do the five eyes and the ten eyes subsume each other? Answer: According to what the *Avataṃsaka Sūtra* says, there are ten eyes: 1. the physical eye, which sees all forms; 2. the divine eye, which sees the passing away and rebirth of sentient beings; 3. the wisdom eye, which sees the distinctions of all faculties; 4. the Dharma eye, which sees the characteristics of all truths; 5. the buddha eye, which sees the ten powers of a buddha; 6. the eye of knowledge, which discriminates and understands all modes of dharmas; 7. the eye of illumination, which sees the radiances of all buddhas; 8. the eye of transcending birth and death, because it sees the dharma of nirvāṇa; 9. the unobstructed eye, because it sees everything without obstruction; 10. the universal eye, which sees the equal Dharma gate of the dharmadhātu. Among these ten, the first is the former physical eye and also combines the divine eye, because seeing the subtle, the far, and the near is the divine eye. The second, the divine eye, is the former divine eye. The third, the wisdom eye; the fifth, the buddha eye; the sixth, the eye of knowledge; the seventh, the eye of illumination; the eighth, the eye of transcending birth and death; and the ninth, the unobstructed eye—these six eyes are the former Dharma eye. The fourth, the Dharma eye, is the former wisdom eye, because it sees the ultimate truth. The tenth, the universal eye, is the former buddha eye, because it universally sees the equal and true dharmadhātu. Fifth, "All the Brahmā gods generated the mind [for awakening]": hearing that the aforementioned buddha eye is always illuminated in concentration without generating discrimination, and knowing what they themselves saw was not their proper lot, they all gave rise to yearning and admiration, and all wished to cultivate diligently; first generating the bodhicitta, they subsequently gave rise to superior practices. Such, then, is the superior benefit of the instruction and rebuke. Sixth, the paying of respects can be understood. From "Therefore I..." downward concludes [Upāli's] unfitness.