大方廣佛華嚴經隨疏演義鈔 82.33

82.33

疏「彼佛眼」下，五釋佛眼。先舉他宗亦約所知境、後「今舉」下會釋今文。而有二意：一直案文，則十力狹於一切法也，故云舉勝。下又云「十力」下，別顯同。彼不出十力之所知故，顯唯屬佛，揀異法慧，故舉十力耳。然彼釋名有三義。一云：四眼在佛皆名佛眼。此即佛身之眼，從主為名。二云：佛者覺義覺，即是眼當體為名。三亦可照達佛性名為佛眼者，《涅槃》云「若人能見身中佛性，雖是肉眼即名佛眼。」故以十力當體照達名為眼耳。彼出體云「佛眼即以無功用智為性，或以圓鏡等四智為體。」皆十力義耳。

Regarding the commentary’s section beginning with "That Buddha eye," in the fifth part explaining the Buddha eye, it first presents another school that also explains it in terms of the objective realm known, and then, from "now adducing" onward, harmonizes and explains the present text. There are two meanings: If one directly follows the text, the ten powers are narrower than all dharmas; hence it is called "adducing the superior." Below it also states, from "ten powers" onward, it separately reveals their identity. Since that does not go beyond what is known by the ten powers, it reveals that it belongs solely to the Buddha, distinguishing it from the Dharma and wisdom [eyes]; therefore, the ten powers are adduced. However, that explanation of the name has three meanings. The first says: when the four eyes are in the Buddha, they are all called the Buddha eye. This is the eye of the Buddha's body, taking its name from its possessor. The second says: "Buddha" has the meaning of awakening; awakening is itself the eye, taking its name from its very essence. Third, it may also be that illuminating and penetrating the Buddha-nature is called the Buddha eye, as the Nirvāṇa Sūtra says: "If a person can see the Buddha-nature within the body, even though it is a flesh eye, it is called the Buddha eye." Therefore, taking the ten powers in their very essence as illuminating and penetrating is called the eye. That text determines its essence by saying: "The Buddha eye takes non-effortful wisdom as its nature, or it takes the four wisdoms, such as the great round mirror wisdom, as its essence." These are all the meaning of the ten powers.