大方廣佛華嚴經隨疏演義鈔 19.29

19.29

疏「五眼之中慧眼觀理」者，五謂一肉眼、二天眼、三慧眼、四法眼、五佛眼。釋相如〈離世間品〉，今唯取慧眼。「十眼」者，前五眼外更加五眼，而業用多異。文云「所謂肉眼見一切色故，天眼見一切眾生心故，慧眼見一切眾生諸根境界故，法眼見一切法如實相故，佛眼見如來十力故，智眼知見諸法故，光明眼見佛光明故，出生死眼見涅槃故，無礙眼所見無障故，一切智眼見普門法界故。」釋曰：見諸根境界即是見事，即五眼中法眼見同。則明徹之言，明配十眼中智，徹配五眼中慧。

On the Commentary's "Among the five eyes, the wisdom-eye contemplates principle": the five are (1) the flesh-eye, (2) the divine-eye, (3) the wisdom-eye, (4) the Dharma-eye, and (5) the Buddha-eye. The explanation of their characteristics is as in the "Chapter on Transcending the World"; here only the wisdom-eye is taken up. Regarding the "ten eyes," beyond the preceding five eyes five more are added, and their karmic functions are largely different. The text states: "Namely, the flesh-eye because of seeing all forms; the divine-eye because of seeing the minds of all sentient beings; the wisdom-eye because of seeing the realms of all faculties of sentient beings; the Dharma-eye because of seeing the true mark of all phenomena as it is; the Buddha-eye because of seeing the Tathāgata's ten powers; the gnostic eye because of knowing and seeing all phenomena; the radiant eye because of seeing the Buddha's radiance; the eye transcending birth and death because of seeing nirvāṇa; the unimpeded eye because what it sees is unobstructed; and the omniscient eye because of seeing the universal-gate dharmadhātu." The explanation says: seeing the realms of all faculties is seeing phenomena, which is identical to the seeing of the Dharma-eye among the five eyes. Thus, regarding the expression "bright and penetrating," "bright" corresponds to the gnostic [eye] among the ten eyes, and "penetrating" corresponds to the wisdom[-eye] among the five eyes.