仁王經疏 1.77

1.77

言四眼者，讚第三德。於五眼中，肉、天、法、慧，唯除佛眼，未成佛故。形膚名肉，照矚名眼，肉即是眼故名肉眼。天眼有三種：一者報得，謂四天王等，及色界眼。天趣之眼，故名天眼。二佛菩薩報得眼根，淨人眼故，亦名天眼。三者四種靜慮所生眼根，亦名天眼，此即脩得；觀諸法門，名為法眼。了達空相，名為慧眼。即此四眼在佛身者，轉名佛眼。五中肉眼，以色為體。天眼一種，通色及心，見現在色，即是眼根；知未來者，唯是心故。法慧二眼，用慧為體。佛眼即用四眼為體；或可是慧，觀如來藏是慧用故。此五眼義，廣如別章。

Regarding the words "the four eyes": this praises the third virtue. Among the five eyes, [these are] the fleshy, heavenly, Dharma, and wisdom [eyes], excluding only the Buddha eye, because they have not yet attained buddhahood. Form and skin are called "flesh," and illumination and vision are called "eye"; because flesh is itself the eye, it is called the "fleshy eye." The heavenly eye is of three kinds: first, that obtained as retribution, referring to the Four Heavenly Kings and so forth, as well as the eyes of the realm of form; because it is the eye of the heavenly destiny, it is called the heavenly eye; second, the eye sense-faculty obtained as retribution by buddhas and bodhisattvas, which, because it purifies human eyes, is also called the heavenly eye; third, the eye sense-faculty produced by the four dhyānas, which is also called the heavenly eye, and this is obtained through cultivation. Contemplating all the teachings is called the "Dharma eye." Penetrating and comprehending the mark of emptiness is called the "wisdom eye." When these very four eyes reside in the body of a buddha, they are redesignated as the Buddha eye. Among the five, the fleshy eye takes physical form (rūpa) as its essence. The one heavenly eye extends to both physical form and mind: seeing present form is the eye sense-faculty itself; knowing the future is purely mental. The two eyes of Dharma and wisdom take wisdom (prajñā) as their essence. The Buddha eye takes the four eyes themselves as its essence; or alternatively, it is wisdom, because contemplating the tathāgatagarbha is a function of wisdom. The meaning of these five eyes is explained at length in a separate chapter.