仁王般若經疏 1.78

1.78

As for the "five eyes," the Tathāgata with a single eye fully culminates all paths; why are these five needed? Taking objects to match wisdom, there are therefore these five. The fleshly eye illuminates all dharmas from the vajra[-stage] on down completely. The heavenly eye illuminates the Tathāgata's fruit, the supreme ultimate truth; it is called outside of obstructions. The wisdom eye illuminates the emptiness of all dharmas, permanent and impermanent. The Dharma eye illuminates the causes, effects, principles, and phenomena of all conditioned dharmas. The Buddha eye culminates all paths. The "Dharma body": true reality is its essence, and wondrous understanding is its form; hence it is called the Dharma body. "Greatly awakened": the utmost among the awakened is called greatly awakened. "World-Honoured One": in foreign lands they say lokanātha; here it is translated as World-Honoured One. Loka means "world"; nātha means "honoured". From "previously for our sake" downward is the third [part], recounting the matter of doubt. For twenty-nine years he already expounded four Prajñā [sūtras]; now on the eighth day of the first month of the thirtieth year he again emits bright light: how is this different from before? On Mount Gṛdhrakūṭa in Rājagṛha he expounded the Pañcaviṃśatisāhasrikā (Dapin); coming to the kingdom of Śrāvastī, he expounded the Vajracchedikā-prajñāpāramitā and the Devarājapravarapṛcchā-prajñāpāramitā; later returning to Mount Gṛdhrakūṭa in Rājagṛha, he expounded the Guangzan bore and the Aṣṭasāhasrikā (Daoxing bore), which are fully set forth in the Guangzan bore. "Today the Tathāgata emits a great bright light; what matter is this to accomplish?" directly expresses the words of their unresolved doubt. Relying on the Jin gang xian lun, eight divisions of Prajñā are explained; this sūtra explains five divisions.