大方廣佛華嚴經疏 8.18

8.18

九天眼智力，獨此從所依以立名也。若從境者，《瑜伽》名生死智力。謂死此生彼，墮善惡趣、大小好醜，皆能正知。知前際生死，名為宿住；要知後際，得此力名。今文乃云佛眼者，若約五眼，餘眼在佛皆佛眼故，此非經宗。今依十眼，佛眼能見如來十力故，故此一力即攝十力。舉一為例，餘九皆然。文中初句體大；次句用廣；次句用勝，以無等故；後句結其甚深，故唯佛能演。既言普見法界，非局未來，約宗別故，於未來門普見法界也。

The ninth is the knowledge power of the divine eye (divyacakṣus-jñāna-bala); this one alone is named according to its basis. If named according to its sphere, the Yogācārabhūmi calls it the knowledge power of birth and death (cyuty-upapāda-jñāna-bala). That is, dying here and being born there, falling into wholesome or unwholesome destinies, whether great or small, handsome or ugly—all are correctly known. Knowing past birth and death is called past abodes; one must know the future to gain the name of this power. Now the text speaks instead of the Buddha-eye: if taken in terms of the five eyes, the remaining eyes in a Buddha are all Buddha-eyes, yet this is not the core doctrine of this sūtra. Here, relying on the ten eyes, because the Buddha-eye can see the Tathāgata's ten powers, this single power subsumes the ten powers. Taking one as an example, the other nine are likewise. In the text, the first line is the greatness of essence; the second line is the broadness of function; the third line is the supremacy of function, because it is peerless; the final line concludes with its profound depth, which only a Buddha can expound. Since it says "universally seeing the dharmadhātu," it is not restricted to the future; by virtue of the special tenets, through the portal of the future it universally sees the dharmadhātu.