維摩經疏卷第三．第六 3.52

3.52

Fifth, differences in the objects seen: within this there are four: first, phenomena; second, dharmas; third, principle; fourth, reality. Distinctions among the aggregates, elements, and sense bases are 'phenomena'. The roots and dispositions of sentient beings such as suffering and impermanence are 'dharmas'. The tathatā of the two emptinesses is 'principle'. The true and constant Buddha-nature within the tathāgatagarbha is 'reality'. These four dharmas are what the five eyes see. The fleshly eye only sees the single matter-dust phenomenon within obstructions. The ordinary person's fleshly eye sees one hundred yojanas. The fleshly eye of the two vehicles is identical to what ordinary people see. The bodhisattva's fleshly eye, as spoken in the Pañcaviṃśatisāhasrikā, sees at most a trichiliocosm. The Tathāgata's fleshly eye is the same as the bodhisattva's. Differentiating the seen objects: the divine eye has two kinds: retribution-obtained and cultivation-obtained. Both of these divine eyes thoroughly see all physical phenomena outside obstructions. For the retribution-obtained, depending on the strength or weakness of the retribution, the seen realm is indeterminate; depending on where the body resides, it only sees its own stage and below, not seeing higher stages. If with respect to the cultivation-obtained: the ordinary person's divine eye, according to the Mahāprajñāpāramitopadeśa, sees one set of four continents. As for the śrāvaka's divine eye: a lesser śrāvaka sees a minor chiliocosm; a greater śrāvaka sees a medium chiliocosm; because Aniruddha's cultivation was superior, he sees a trichiliocosm. As for the pratyekabuddha's divine eye: a lesser one sees a medium chiliocosm; a greater one sees a great chiliocosm. The bodhisattva's divine eye has two kinds: first, cultivation-obtained; second, retribution-obtained. The cultivation-obtained, according to the greatness or smallness of the person, is indeterminate in what is seen; the distant one sees all worlds. Hence the Bodhisattvabhūmi states: 'The bodhisattva takes all worlds as the realm of the divine eye.' The retribution-obtained, as spoken in the Pañcaviṃśatisāhasrikā Sūtra, sees at most a trichiliocosm. The Tathāgata's divine eye sees all immeasurable worlds. The latter three eyes cannot be discussed in terms of expedients; they can only be distinguished according to the depth or shallowness of dharmas. The wisdom eye of the two vehicles only sees personal emptiness. The bodhisattva's wisdom eye fully sees the two emptinesses, yet not exhaustively. The Tathāgata's wisdom eye sees emptiness definitively. The Dharma eye of the two vehicles only sees the general characteristics of all dharmas, such as suffering and impermanence; this is a coarse observation, unable to be subtle; if regarding not knowing faculties and desires, then they have no Dharma eye. The bodhisattva's Dharma eye completely understands the natures of faculties and desires and all dharmas; whether general or specific, coarse or subtle, it knows them all, yet not exhaustively. The Tathāgata's Dharma eye is the same as the bodhisattva's, knowing all exhaustively. As for the Buddha eye: the two vehicles have none at all. Among bodhisattvas, advancement and withdrawal are indeterminate. Bodhisattvas prior to the stages (bhūmis) see the Buddha-nature through hearing; because of seeing through hearing, they do not yet have the Buddha eye. Bodhisattvas on the bhūmis see the Buddha-nature with the eye; because of seeing with the eye, it is said to exist. If based on the Mahāparinirvāṇa Sūtra, from the ninth bhūmi and below they see the Buddha-nature through hearing; on the tenth bhūmi they see with the eye yet not clearly, seeing only the Buddha-nature possessed within their own bodies, not seeing the Buddha-nature possessed by [all] sentient beings, seeing one part in ten within their own bodies. The Tathāgata's Buddha eye sees the nature exhaustively. This clarifies the seeing of reality.