---
title: "大乘義章 · 217 五眼義(二〇本)"
description: "大乘義章是隋代高僧慧遠所著的一部重要佛教論典。該書創作於南北朝佛教義學興盛之際旨在系統闡釋大乘佛教的核心教義。全書內容廣博對名相、法數、教理等進行了精細分梳與詮釋涵蓋空有、佛性、修行等多個關鍵領域體系嚴整被譽為中國佛教史上的百科全書式著作。此書不僅總結了南北朝佛教的思想精華更對後世天台、華嚴等宗派的教理發展產生了深遠影響是研究漢傳大乘佛教思想不可或缺的權威典籍。"
url: "https://rushiwowen.co/en/r/cmcwjp8mm0haxl704s3voknqj"
---

### 五眼義八門分別一釋名　二辨相　三修成次第　四約境分別　五就人分別　六所見分齊七明因　八約對上十眼共相收攝

第一釋名。五眼之義諸經多說。照矚名眼。眼別不同。一門說五。五名是何。一是肉眼。二是天眼。三是慧眼。四是法眼。五是佛眼。五中肉眼及與慧眼就體彰名。用肉為眼名為肉眼。用慧為眼名為慧眼。故云就體。法眼一種從境立稱。以能見法名為法眼。故云從境。天眼佛眼得名不定。云何不定。天眼得名凡有三種。一從人立稱。人從義目。諸佛菩薩名為淨天。生在人中。報得眼根徹見三千大千世界。從彼淨天以立其名。故名天眼。二就趣彰名。始從四王上至非想。通是天趣。生彼天中。報得眼根能遠照矚。故名天眼。三從因受目。如地持說。一切禪定於三住中名為天住。依此天住修得淨眼。從因以彰。故名天眼。良以天眼有斯三別。是故得名各別不同。宜審起知。佛眼得名凡有二種。一從人立稱。人從義目。諸佛如來有能覺達。故名為佛。佛人之眼故名佛眼。二當體立稱。佛名為覺。悟實之智號之為覺。說此覺智以為眼。故名為佛眼。良以佛眼有其二種。是故得名各異不同。何等為二。一總相佛眼。因中四眼流至佛果總名佛眼。故龍樹云。譬如四河流至大海。通名大海。如是四眼流至佛果通名佛眼。如此佛眼就人彰名。二別相佛眼。照見真實如來藏性名為佛眼。如此佛眼當體立稱。佛眼之中有斯兩種。亦須深記。五眼得名有斯左右。次須釋之。言肉眼者。形膚曰肉。淨肉之眼能有照矚。故名肉眼。言天眼者。解釋不定。就趣以論。所受自然。目之為天。如地持釋。天趣之眼故名天眼。若就人解。諸佛菩薩淨故稱天。淨天之眼故曰天眼。若依禪釋。一切禪定離欲清淨故名為天。依天得眼故曰天眼。言慧眼者。觀達名慧。慧能照矚故名慧眼。言法眼者。軌則名法。又成實云。法名自體。善惡等事各有自體。故名為法。照法之眼故名法眼。言佛眼者。就總以釋。佛名覺者。覺人之眼故名佛眼。就別而解。佛是覺智。是此覺智能有照矚故名佛眼。名義如是。

> First, let me explain the names. The meaning of the Five Eyes is discussed widely across the sutras. "Eye" refers to that which sees and illuminates. While eyes differ in kind, one canonical framework describes five. What are these five? First, the physical eye; second, the celestial eye; third, the wisdom eye; fourth, the dharma eye; and fifth, the Buddha eye. Among these five, the physical eye and the wisdom eye are named based on their essential substance. Using the physical body as the eye is called the physical eye. Using wisdom as the eye is called the wisdom eye. Hence, they are named according to their substance. The dharma eye, by contrast, is named after its object. Because it can see dharmas—the truths of reality—it is called the dharma eye, hence "named after its object." The celestial eye and the Buddha eye, however, have no single fixed basis for their names. How so? The celestial eye takes its name from three possible sources. First, it is named after a type of being—those who embody its qualities. The Buddhas and bodhisattvas are called "pure celestial beings." Born in the human realm, they possess, as a natural endowment, eye faculties that can see clearly across the great trichiliocosm—the entire universe of a billion worlds. Thus the eye is named after these pure celestial beings, and so it is called the celestial eye. Second, it is named after a realm of existence. From the Heaven of the Four Kings up to the Heaven of Neither Perception nor Non-Perception, all are celestial realms. Born in those heavens, beings naturally receive eye faculties that can see far and wide. Hence it is called the celestial eye. Third, it is named after its cause. As the \*Yogācārabhūmi-śāstra\* states, all meditative concentrations, when grouped into three abodes, are called the "celestial abodes." By relying on these celestial abodes, one cultivates and attains a pure eye. Thus, it is named after its cause, and so it is called the celestial eye. Because the celestial eye has these three distinct bases, its name is understood differently in each context. One should carefully discern which applies. The Buddha eye likewise takes its name from two possible sources. First, it is named after a type of being—those who embody its qualities. The Buddhas, the Thus-Come Ones, possess awakened awareness and realization, and so are called "Buddhas"—Awakened Ones. The eye of an Awakened One is therefore called the Buddha eye. Second, it is named based on its own essential nature. "Buddha" means "awakened." The wisdom that realizes ultimate reality is called "awakening." This awakening-wisdom itself is spoken of as the eye, and so it is called the Buddha eye. Because the Buddha eye has these two distinct ways of being understood, its name carries two meanings. What are these two? First, the Buddha eye in its collective sense. The four eyes cultivated along the path—physical, celestial, wisdom, and dharma—when they flow into the fruit of Buddhahood, are all collectively called the Buddha eye. As Nāgārjuna said: "Just as four rivers flowing into the great ocean are all called ocean water, so too the four eyes, flowing into the fruit of Buddhahood, are all called the Buddha eye." This kind of Buddha eye is named after the person who embodies it. Second, the Buddha eye in its distinctive sense. The direct vision of the true, real nature of the tathāgata-garbha—the womb of awakening—is called the Buddha eye. This kind of Buddha eye is named after its own essential nature. Within the Buddha eye, these two aspects must be deeply remembered. The five eyes derive their names from these various angles. Next, we must explain their meanings. What is the physical eye? The body and skin are "physical." An eye made of pure physical flesh that can see and illuminate is called the physical eye. What is the celestial eye? Its explanation varies. From the perspective of realms of existence, it refers to what one naturally receives—the celestial realm itself is called "celestial." As the \*Yogācārabhūmi-śāstra\* explains, the eye of the celestial realms is called the celestial eye. From the perspective of beings, the Buddhas and bodhisattvas are called "celestial" because of their purity. The eye of these pure celestial beings is called the celestial eye. From the perspective of meditation, all meditative concentrations, being free from desire and pure, are called "celestial." The eye attained through such meditation is called the celestial eye. What is the wisdom eye? Contemplative insight that penetrates reality is called wisdom. Wisdom can see and illuminate, and so it is called the wisdom eye. What is the dharma eye? The standard of reality is called dharma. As the \*Satyasiddhi-śāstra\* says, "Dharma" means self-nature—each thing, whether good or bad, has its own inherent nature, and so is called dharma. The eye that illuminates dharmas is called the dharma eye. What is the Buddha eye? In the collective sense, "Buddha" means the Awakened One—the eye of an awakened being is called the Buddha eye. In the distinctive sense, the Buddha is awakening-wisdom itself, and this awakening-wisdom can see and illuminate all, and so it is called the Buddha eye. Such are the names and their meanings.

次第二門辨其體相。此五眼中。肉眼一種色法為體。天眼一種亦色亦心。後三心法智慧為體。肉眼中有其二種。一者是報。二者長養。宿業所得是名為報。或以飲食醫藥等力得勝眼根名為長養。天眼有二。一照現色像。色根為體。二照見未來。智慧為體。色中有二。一者方便。二者是報。言方便者。依禪修得。是義云何。如毘曇說。依於上禪修習天眼。得其上地清淨四大。與下肉眼同在一處。用之遠見名為天眼。若依成實。禪定之力轉下肉眼令堪遠見。即名天眼。更無異生。大乘所說與毘曇同。得上四大所造眼根。與下肉眼同在一處。用之遠見。方便如是。所言報者。報有二種。一佛菩薩宿世行業因緣力故。隨所生處報得天眼能見遠色。二諸天等生在天中。報得淨眼能見遠色。就天報中復有二種。一散善業果。謂欲界天。二定善業果。謂色界天。若復通論。無色亦有。大乘宣說無色界中亦有色故。彼天眼中慧為體者。小法中唯有方便。大乘法中有其二種。一者方便。依禪修得。二者是報。諸佛菩薩亦修力故報得淨智生。便能見未來世事。慧眼有二。一是方便。二是報生。言方便者。現在時中近友聞法思惟修習見諸法空。言報生者。地論名為報生識智。以本修故。隨所生處自然照見一切法空。不待修習。法眼之中亦有二種。一者方便。二者報生。與慧眼同。唯有所見境界別異。佛眼之中亦有二種。一者方便。學觀實性。二者報成。以本修習任性成就。以報成故經論之中說為報佛。體相如是。

> Now we come to the second section, which explains the essential nature of these five eyes. Among the five eyes, the physical eye has physical form as its essence. The divine eye has both physical form and mind. The remaining three eyes have the mind’s wisdom as their essence. The physical eye comes in two kinds: first, the karmic reward eye, which is born from past deeds; second, the nurtured eye, which arises from such supports as food, drink, or medicine that strengthen the eye faculty. The divine eye also has two aspects. One perceives present forms and has the physical eye faculty as its essence. The other perceives the future and has wisdom as its essence. Within this, physical form is twofold: first, the cultivated eye, which is attained through meditative practice; second, the reward eye, which is the natural result of past actions. What do we mean by the cultivated eye? As the Abhidharma texts explain, by relying on higher meditative states and practicing the divine eye, one obtains the pure four elements of the higher realm, which reside together with the ordinary physical eye in the same body. Using this, one can see distant objects—this is called the divine eye. According to the Satyasiddhi school, the power of meditative concentration transforms the ordinary physical eye, enabling it to see at great distances—this itself is called the divine eye, with no separate organ created. The Mahayana tradition agrees with the Abhidharma view: one gains an eye faculty composed of the four elements of the higher realm, coexisting with the ordinary physical eye, and uses it for distant vision. This is the cultivated aspect. As for the reward eye, it has two kinds. First, through the power of past deeds and causes built up by Buddhas and Bodhisattvas in their previous lives, wherever they are born, they naturally receive the divine eye as a reward and can see distant forms. Second, beings born in heavenly realms receive, as a reward for their deeds, a pure eye that can see far. Within these heavenly rewards there are two further types: the fruit of scattered good deeds, which belongs to the desire realm heavens, and the fruit of concentrated good deeds, which belongs to the form realm heavens. If we speak more broadly, even the formless realm has this—for Mahayana teaches that form exists there as well. Now, for the wisdom eye, the essence of wisdom appears only in the cultivated form within the Lesser Vehicle. In Mahayana, it has two kinds. First, the cultivated wisdom eye, attained through meditative practice. Second, the reward wisdom eye, born from the accumulated power of cultivation by Buddhas and Bodhisattvas, which naturally arises and enables them to see future events. The wisdom eye has two aspects as well. First, the cultivated—during one’s present life, one approaches good teachers, hears the Dharma, reflects, and practices, thereby seeing the emptiness of all things. Second, the reward-born—as the Grounds Treatise calls it, the consciousness-wisdom born from reward. Because of past cultivation, wherever one is born, one naturally sees all things as empty, without needing further practice. The Dharma eye likewise has two aspects—cultivated and reward-born—just like the wisdom eye. The only difference is the objects they perceive. The Buddha eye also has two aspects. First, the cultivated, which is learning to observe ultimate reality. Second, the reward-completed, achieved naturally through past cultivation. Because it is completed through reward, the scriptures speak of it as the Reward Buddha. Such is the essential nature of the five eyes.

次第三門明其修成次第之義。行者為欲長養己身。先修肉眼。雖有肉眼。但能見麁。不能見細。但能見近。不能見遠。但能見明。不能見闇。但能見前。不能見後。但見障內。不見障外。有如是等眾多障礙故修天眼。以天眼故一切悉見。此前二眼次第是定。後之三眼次第不定。於中具論。次第有二。義別有八。次第二者。苦依觀入。先法次慧後明佛眼。若論從寂起用次第。先慧次法後明佛眼。義別八者。前門之中義別有四。後門亦爾。前門四者。其第一門修前天眼但見色事。未能照見一切法相。故修法眼。法眼雖見一切法相。未能照見破相空理。次修慧眼。慧眼雖見破相空理。而未窮盡。以不盡故。次修佛眼。以佛眼故。破相畢竟。見空窮極。於此門中佛眼慧眼同見空理。盡不盡異。如龍樹說。菩薩波若至佛轉名薩婆若智。義當於此。其第二門修前天眼但見色事。而不能見一切法相。次修法眼。法眼雖見一切法相。而未能見破相空理。以不見故。次修慧眼。慧眼雖見破相空理。而未能見如實真空。以不見故。須修佛眼。以佛眼故。見如實空。如龍樹說。菩薩修學生空法空。漸漸修得不可得空。不可得空是真空也。如來藏性從本以來。不起不滅。自性常寂。不待破法然後為空。故名為真。其第三門修前天眼但見色事。法眼了見一切法相。慧眼了見破相空理。及見真空。故彼無量壽經說言。慧眼見實。此言見者。如涅槃說。無法可見。故名見空。慧眼雖見一切空理。而不能見佛性真有。以不見故。次修佛眼。故了達法界如實真有。此前三門約對別相佛眼以論。其第四門約對總相佛眼以說。前修天眼照見色事。法眼了見一切法相。及見真實如來藏中善有之法。而不窮盡。慧眼照見破相空理亦見真實如來藏中如實空義。而不窮極。以前四眼所見不窮。次修佛眼。以佛眼故。於前四眼所不盡處。一切悉見。於此門中。向前四眼究竟成滿便名佛眼。觀入次第四義如是。起用次第四義如何。其第一門用前天眼見於色事。而未能見破相空理。次修慧眼。慧眼見空。而未能見一切眾生根欲性心及一切種化眾生法。次修法眼。法眼雖見一切眾生根欲性心及化生法。而不窮盡。以不盡故。次修佛眼。以佛眼故。見之窮極。於此門中。佛眼與前法眼同見。盡不盡異。如龍樹說。菩薩法眼至佛之時。轉名佛眼。義當此門。其第二門用前天眼見於色事。次修慧眼見破相空。次修法眼見諸眾生根欲性心及化生法。而未能見如來藏中法界真有。次修佛眼。以佛眼故。於真有法。一切悉見。於此門中。佛眼與前法眼見別。其第三門用前天眼見於色事。次修慧眼見破相空。次修法眼照見眾生根欲性心及化生法。并見真實如來藏中法界真有。雖見此法。而未能見非有非無如實真空。次修佛眼。以佛眼故。了達法性如實真空。此前三門約對別相佛眼分別。其第四門約對總相佛眼以論。前修天眼見於色事。次修慧眼見破相空。及見佛性如實真空。而不窮盡。次修法眼見法相有及見真有。而不究竟。以前四眼不究竟故。須修佛眼。以佛眼故。於前四眼不窮盡處。一切窮極。此則向前四眼滿足便名佛眼。更無異法。修成次第其相如是。

> The practice in stages, explained in three sections, clarifies the order in which they are accomplished. For practitioners who wish to nurture their own physical body, they first cultivate the physical eye. Even with the physical eye, one can only see what is coarse, not what is subtle; only what is near, not what is far; only what is bright, not what is dark; only what is in front, not what is behind; only what is within obstructions, not what lies beyond them. Because of many such limitations, they cultivate the heavenly eye. With the heavenly eye, everything becomes visible. The first two eyes follow a fixed order, while the last three eyes do not necessarily follow a fixed sequence. To discuss this fully, there are two types of order and eight distinct meanings within them. As for the two types of order: one follows contemplation through the gate of the five aggregates, progressing from the Dharma eye to the wisdom eye, and finally to the Buddha eye. Another order, based on moving from stillness into function, begins with the wisdom eye, then the Dharma eye, and finally the Buddha eye. As for the eight distinct meanings, the first gate contains four distinctions, and the latter gate likewise has four. The four within the first gate are as follows: In the first of these, one cultivates the heavenly eye first but can only perceive physical forms, without being able to illuminate all characteristics of phenomena. Therefore, one cultivates the Dharma eye. Although the Dharma eye sees all characteristics of phenomena, it cannot illuminate the empty principle that transcends characteristics. Next, one cultivates the wisdom eye. Although the wisdom eye perceives the empty principle beyond characteristics, it has not yet exhausted it. Because it is not fully exhausted, one then cultivates the Buddha eye. With the Buddha eye, the transcendence of characteristics is complete, and the vision of emptiness reaches its ultimate limit. In this gate, the Buddha eye and the wisdom eye both perceive the principle of emptiness, differing only in whether it is fully or partially realized. As Nagarjuna said, when a bodhisattva's prajna transforms into the Buddha's all-knowing wisdom, the meaning corresponds to this. In the second of these, one cultivates the heavenly eye first but can only perceive physical forms, without seeing all characteristics of phenomena. Next, one cultivates the Dharma eye. Although the Dharma eye sees all characteristics of phenomena, it cannot yet see the empty principle beyond characteristics. Because it cannot see this, one cultivates the wisdom eye next. Although the wisdom eye perceives the empty principle beyond characteristics, it cannot yet see the true emptiness of reality. Because it cannot see this, one must cultivate the Buddha eye. With the Buddha eye, one sees the true emptiness of reality. As Nagarjuna said, bodhisattvas cultivate the emptiness of self and the emptiness of dharmas, gradually attaining the emptiness of the unobtainable, which is true emptiness. The nature of the tathagata-garbha has, from the very beginning, neither arisen nor ceased; its self-nature is ever tranquil. It is not that emptiness arises only after destroying phenomena; hence it is called true. In the third of these, one cultivates the heavenly eye first but can only perceive physical forms. The Dharma eye clearly sees all characteristics of phenomena. The wisdom eye clearly sees the empty principle beyond characteristics and also sees true emptiness. Therefore, the Larger Sutra on Immeasurable Life states that the wisdom eye sees reality. As the Nirvana Sutra explains, seeing here means seeing that there is nothing to be seen, hence it is called seeing emptiness. Although the wisdom eye perceives all principles of emptiness, it cannot yet see the true existence of Buddha-nature. Because it cannot see this, one cultivates the Buddha eye next, thereby thoroughly realizing the true existence of the realm of reality. These first three gates discuss the Buddha eye in terms of its specific characteristics. The fourth gate discusses the Buddha eye in terms of its general characteristics. One first cultivates the heavenly eye to illuminate physical forms. The Dharma eye clearly sees all characteristics of phenomena and also perceives the wholesome dharmas within the true tathagata-garbha, though not exhaustively. The wisdom eye illuminates the empty principle beyond characteristics and also perceives the true emptiness within the tathagata-garbha, though not to the ultimate degree. Because what the previous four eyes perceive is not exhaustive, one then cultivates the Buddha eye. With the Buddha eye, everything that the previous four eyes could not fully perceive is now completely seen. In this gate, when the previous four eyes reach their complete fulfillment, they are called the Buddha eye. Such are the four meanings within the contemplative order. Now what are the four meanings within the order of arising into function? In the first of these, the heavenly eye is used to see physical forms, but one cannot yet see the empty principle beyond characteristics. Next, one cultivates the wisdom eye. The wisdom eye sees emptiness but cannot yet see the roots, desires, natures, and minds of all living beings, nor all the various methods for transforming beings. Next, one cultivates the Dharma eye. Although the Dharma eye sees the roots, desires, natures, and minds of all beings and methods of transformation, it does not exhaust them. Because it is not exhaustive, one cultivates the Buddha eye next. With the Buddha eye, this vision reaches completion. In this gate, the Buddha eye and the previous Dharma eye see the same things, differing only in completeness. As Nagarjuna said, when the bodhisattva's Dharma eye transforms into the Buddha eye at the time of Buddhahood, the meaning corresponds to this gate. In the second of these, the heavenly eye is used first to see physical forms. Then the wisdom eye is cultivated to see emptiness beyond characteristics. Then the Dharma eye sees the roots, desires, natures, and minds of beings and methods of transformation, but cannot yet see the true existence of the realm of reality within the tathagata-garbha. Next, one cultivates the Buddha eye. With the Buddha eye, all true existence is fully seen. In this gate, the Buddha eye and the previous Dharma eye see differently. In the third of these, the heavenly eye is used first to see physical forms. Then the wisdom eye sees emptiness beyond characteristics. Then the Dharma eye illuminates the roots, desires, natures, and minds of beings, methods of transformation, and also sees the true existence of the realm of reality within the tathagata-garbha. Although it sees this, it cannot yet see the true emptiness that is neither existence nor non-existence. Next, one cultivates the Buddha eye. With the Buddha eye, one thoroughly realizes the true emptiness of the nature of phenomena. These first three gates discuss the Buddha eye in terms of its specific characteristics. The fourth gate discusses the Buddha eye in terms of its general characteristics. One first cultivates the heavenly eye to see physical forms. Then the wisdom eye sees emptiness beyond characteristics and also sees the true emptiness of Buddha-nature, though not exhaustively. Then the Dharma eye sees phenomenal existence and true existence, though not to the ultimate degree. Because the previous four eyes are not ultimate, one must cultivate the Buddha eye. With the Buddha eye, everything that the previous four eyes could not exhaust is now fully realized. This means that when the previous four eyes reach fulfillment, they are called the Buddha eye; there is no separate dharma beyond them. Such is the manner in which the practice is accomplished in stages.

次第四門約境分別。境別四重。一事二法三理四實。陰界入等差別之事。是其事也。苦無常等通相之法。是其法也。破相空義。是其理也。如來藏中一切種義自性常爾。是其實也。此之四重五眼所見。是義云何。今先約就別相五眼而為分別。然後約就總別五眼而為分別。別相五眼分別云何。肉眼天眼唯見事中一色麁事。餘悉不見。如涅槃說。菩薩天眼非直見色。亦見彼色生滅之相。若從是義。亦分見法。少故不論。法眼見於陰界入等一切種事。及見於法。慧眼見於破相空理。佛眼見實。別相如是。總別五眼見境云何。前之四眼是其別故別見四境。後一佛眼是其總故總見四境。就前別中。肉眼天眼見一色麁。而不窮盡。法眼見於陰界入等事相之法。及見一切苦無常等生滅法數。并見真實如來藏中善有之法。亦不窮盡。慧眼見於破相空理。亦見真實如來藏中自體真空。而不究竟。佛眼見前四重之法。悉皆窮盡。故龍樹云。當知佛眼無所不見。無所不聞。無所不知。以其總故。問曰。佛眼正可言見。云何言聞。龍樹釋云。從於耳識而生智慧故說為聞。又復諸根佛眼眷屬故說為聞。

> Now I will explain the four levels of objects from the perspective of the senses. These objects are divided into four categories: (1) phenomena, (2) dharmas, (3) principles, and (4) reality. Phenomena refer to the various distinctions found in the aggregates, realms, and sense bases. Dharmas refer to universal characteristics such as Suffering and Impermanence. Principles refer to the emptiness that dismantles all conceptual frameworks. Reality refers to the inherently constant nature of all seed-like qualities within the Tathāgatagarbha. These four levels are what the Five Eyes perceive. How does this work? Let me first distinguish the Five Eyes in terms of their individual characteristics, and then in terms of their collective and individual aspects. What are the individual characteristics of the Five Eyes? The Flesh Eye and the Divine Eye can only see one kind of coarse material phenomenon in the realm of phenomena. They cannot see anything else. As the Nirvāṇa Sūtra says, the Bodhisattva's Divine Eye does not merely see form; it also sees the arising and ceasing of that form. From this perspective, it partially perceives dharmas, but since this is minor, it is not counted as full perception. The Dharma Eye perceives all kinds of phenomena—the aggregates, realms, and sense bases—as well as dharmas. The Wisdom Eye perceives the principle of emptiness that dismantles all conceptual frameworks. The Buddha Eye perceives reality. Such are the individual characteristics. Now, how do the Five Eyes perceive objects in terms of their collective and individual aspects? The first four eyes are individual, so they each perceive their respective objects individually. The last eye, the Buddha Eye, is collective, so it perceives all four objects collectively. Among the first four individual eyes, the Flesh Eye and the Divine Eye see only coarse material phenomena but do not perceive them exhaustively. The Dharma Eye sees the phenomenal dharmas of the aggregates, realms, and sense bases, as well as all the arising and ceasing dharmas such as Suffering and Impermanence. It also sees the wholesome dharmas that exist within the true Tathāgatagarbha, but it does not perceive them exhaustively either. The Wisdom Eye sees the principle of emptiness that dismantles all conceptual frameworks. It also sees the true emptiness within the Tathāgatagarbha's own nature, but not to the fullest extent. The Buddha Eye perceives all four levels mentioned above, and it does so exhaustively and completely. Therefore, Nāgārjuna said: "Know that the Buddha Eye sees everything, hears everything, and knows everything, because it is collective." Someone might ask: "The Buddha Eye can be said to see, but how can it be said to hear?" Nāgārjuna explained: "Because wisdom arises from the auditory consciousness, it is called hearing. Furthermore, since the other sense faculties are companions of the Buddha Eye, it is also called hearing."

次第五門就人分別。人謂凡夫聲聞緣覺菩薩及佛。約就此人分別五眼。於中三門。一隨相分。肉眼天眼見於事相。是凡夫法。判屬凡夫。假使聖有。性屬凡夫。法眼慧眼配人不定。若就觀入次第以論。法眼見於苦無常等生滅法數。判屬二乘。故二乘人入見道時。名法眼淨。慧眼見於平等空理。判屬菩薩。若依從寂起用次第。慧眼見於陰界入等空無我人。判屬二乘。法眼見於一切眾生根欲性心。及見一切化眾生法。判屬菩薩。佛眼在佛。義在可知。二簡勝異劣。上得兼下。下不及上。於此門中。凡夫唯有肉眼天眼。無餘三種。聲聞緣覺具義不定。若依向前觀入之門。彼有法眼肉眼天眼。無餘二種。若依向前起用之門。彼具慧眼肉眼天眼。無餘二種。菩薩之人具前四種。未得佛眼。諸佛如來具足五眼。故經說言。具足五眼成菩提矣。三簡大異小。凡夫二乘是其小也。諸佛菩薩是其大也。就彼小中。下不及上。上得兼下。義如前解。就彼大中。諸佛菩薩齊具五眼。滿不滿異。約人如是。

次第六門明其五眼所見分齊。先論肉眼。如龍樹說。凡夫肉眼極遠不能見百由旬。如轉輪王。自斯已還近遠不定。問曰。日月去此四萬二千由旬。世人同見。云何不能滿百由旬。論自釋言。日月有光反照自體。故人見之。非是眼力。又人雖見。不能稱實。故不名見。云何不稱。日月方圓五百由旬。見如扇許。故云不稱。聲聞緣覺肉眼同凡。菩薩肉眼遠近不定。如大品說。近則見於一百由旬。遠極三千大千世界。問曰。近處有何定准而言近見一百由旬。龍樹釋言。為別凡夫轉輪王等故言見百。其實不定。問曰。遠處以何義故不能多見。而言極遠見三千界。論釋有三。一義釋言。三千界外虛空之中有大風輪。與肉眼違。以此障故。不能遠見。第二釋言。若無天眼。強修勝福應能遠見。以有天眼。更不修習殊異勝福。故不遠見。第三釋言。菩薩肉眼亦能遠見。但佛不說。後釋應善。何以得知。如經中說。阿彌陀國報得肉眼徹見無數三千界事。明知不局一三千界。大品說言見三千界。據此言耳。問曰。肉眼不能見於障外之色。云何能見三千界事。論釋有二。一義釋言。雖見三千。障處不見。無障處見。第二釋云。菩薩雖復生在人中。以彼宿世淨業因緣。報得天眼與彼肉眼同在一處。以此天眼開導力故。令彼肉眼得見障外所有之色。問曰。若使天眼導故肉眼得見障外色者。闇中之色天眼開導能得見不。釋言。不得。故論說言。夜闇之時天眼獨用肉眼不見。何故如是。釋言。於彼障外色處有空有明。生識緣具故。得天眼開導令見。闇中之色在於闇中。色處無明。生識緣闕。天眼雖導而不能見。此是一理。又障外色不在障中。彼處顯了牽心義強。故天眼導即便能見。闇中之色在於闇中。無牽心義。故設導之亦不能見。菩薩如是。如來肉眼所見幾何。論釋有二。一云。如來與菩薩同見三千界。第二釋言。佛法難思。所有肉眼亦能遠見。雖能遠見。佛多不用。不以為實。此義如佛聖自在通中宣說。佛於好色不生貪等樂。於彼惡色。不生厭惡。於此二色或時行捨。以是義故。雖得肉眼勝過餘人。而不愛樂。以不愛故不數用之。論釋如是。問曰若使如來肉眼能見遠色。以何義故不名天眼而名肉眼。釋言。此從肉眼因得故名肉眼。又為天眼開導能見。非獨自力。故名肉眼。肉眼如是。次論天眼所見分齊。如龍樹說。凡夫之人修得天眼極遠能見一四天下。凡夫之人報得天眼所見分齊經論不辨。今宜准其住處論之。如經中說。初禪住處如千四天下。二禪住處如二千四天下。三禪住處如三千四天下。四禪住處寬廣無量。雖云無量不定多少。准前階降。應如四千四天下許。亦可不啻所見應爾。文無成判。未可專定。聲聞人中有大有小。其小聲聞見小千界。與彼初禪梵王相似。所言異者。如龍樹說。梵王身在千世界邊。向內能見。向外不見。聲聞不爾。隨身所在。向內向外恒見千界。其大聲聞見中千界。除阿那律。以阿那律專修力故見三千界。是故說為天眼第一。緣覺人中有大有小。小者能見中千世界。大者能見大千世界。菩薩天眼有其二種。一者修起。二者報得。其修起者。隨人大小所見不定。論其極者。見一切界。故地持云。菩薩以其一切世界為通境界。其報得者。大品宣說。極遠能見一三千界。如來天眼亦有二種。一者修得。見一切界。二者報得。與菩薩同見三千界。亦可能見無量世界。准前肉眼。其義應爾。後之三眼不復可以方所論之。唯得約法淺深分別。先論慧眼。聲聞緣覺所得慧眼唯見生空。如地持亦然。設得法空。少不足言。菩薩慧眼具見二空。而不窮盡。如來慧眼見空畢竟。次論法眼。聲聞緣覺所得法眼但能見於陰界諸入及四真諦十二緣等。雖見此法。總相麁觀不能微細。菩薩法眼了達眾生根欲性心及一切法。於一切法。若總若別麁細悉知。而不窮盡。如來法眼了知眾生根欲性心及一切法。悉皆窮極。次論佛眼。二乘全無。菩薩人中進退不定。一義分別。地前菩薩聞見佛性。以聞見故名大聲聞。地上菩薩眼見佛性。以眼見故說之為證。若依涅槃。九地已還聞見佛性。十地眼見而未明了。但見自身所有佛性。不見眾生。故名不了。又於自身十分見一。故名不了。如來佛眼見性窮極。五眼所見分齊如是。

次第七門辨定其因。五眼之因有通有別。通而論之。一切諸行悉共得之。故大品云。菩薩修學波若波羅蜜淨於五眼。波若既然。餘行皆爾。何故不言生於五眼乃云淨乎。龍樹自釋。菩薩之人先有肉眼。亦有四眼分。結使覆故不得淨。如鏡性明。垢故不見。若除其垢。照明如本。如彼天眼慧眼法眼及以佛眼。非是新起。故不名生。本有今顯故但言淨。以斯准驗。佛德本有。義在不虛。蓋一相言。於中分別。亦有生義。通相如是。若別論之。布施燈明淨物因緣得於肉眼。持戒禪定因緣力故得於天眼。持戒因緣得於欲界有報天眼。禪定因緣得色界上一切天眼。修習無量淨慧因緣得餘三眼。又論宣說。修習無量功德智慧得餘三眼。

次第八門約對十眼共相收攝。十眼如彼華嚴中說。一是肉眼。見一切色。二是天眼。見諸眾生死此生彼。三是慧眼。見一切眾生諸根差別。四是法眼。見一切法真實之相。謂見諸法第一義相。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。九無礙眼。見一切法無有障礙。十是普眼。謂見法界平等法門。十中初一是前肉眼。亦兼天眼。見細遠色是天眼故。第二天眼是前天眼。第三慧眼第五佛眼第六智眼第七明眼第八出生死眼第九無礙眼。此之六種是前法眼。第四法眼是前慧眼。見真諦故。第十普眼是前佛眼。佛眼普見平等真法故名普眼。五眼之義辨之略爾。