維摩經疏卷第三．第六 3.54

3.54

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.