妙法蓮華經玄義 3.82

3.82

復次，開麁眼為妙眼者，餘經雖說為五眼，五眼不融，是故為麁。今經決了四眼，令入佛眼。文云：「父母所生眼，遂得清淨。」學大乘者，雖有肉眼，名為佛眼。即是決了肉眼，名為佛眼也。《淨名》云：「世孰有真天眼者，有佛世尊，不以二相見諸佛國。」此即是決了天眼，即是佛眼也。「願得如世尊慧眼第一淨」，即是決了慧眼，能得入妙。決法眼入妙者，邊際智滿是也。四眼融入佛眼，寂而常照，故文云：「決了聲聞法，是諸經之王。」五眼具足成菩提，開佛知見，故稱為妙。

Furthermore, opening the crude eyes into the wonderful eye: although other sūtras speak of the five eyes, the five eyes are not fused together; therefore, they are crude. The present sūtra resolves the four eyes, causing them to enter the buddha eye. The text states: "The eyes born of father and mother then attain purity." One who trains in the Great Vehicle, though possessing the physical eye, is said to possess the buddha eye. This is precisely resolving the physical eye, terming it the buddha eye. The Vimalakīrti-nirdeśa states: "Who in the world has the true divine eye? There is the Buddha, the World-Honoured One, who beholds all buddha lands without dual marks." This is resolving the divine eye, making it the buddha eye. "May I obtain the supreme pure wisdom eye like the World-Honoured One"—this is resolving the wisdom eye so that it can enter the wonderful. Resolving the dharma eye to enter the wonderful is the fulfillment of the ultimate-boundary wisdom. The four eyes fuse into the buddha eye, constantly illuminating while quiescent; hence the text states: "Resolving the śrāvaka dharma, this is the king of all sūtras." When the five eyes are fully complete, one accomplishes bodhi and opens the buddha's knowing and seeing; therefore it is called wonderful.