大方廣佛華嚴經隨疏演義鈔 82.34

82.34

疏「後五中」下，釋後五眼。言「義兼法慧」者，根本智即慧眼，攝後得智，兼於法慧。又能知即慧，所知即法。其「出生死眼者」，亦前慧眼，慧眼見理故。釋無礙眼，先正明、後「為不壞相」下通妨。妨云：若爾，一眼即足，何用說十？故為此通。釋一切智眼中，言「即是普眼」者，名異體一。晉名普眼，即佛眼總義。然普眼略有三義：一見普法故、二普見諸法、三所見即眼故。以前二義況出第三，具如〈毘盧遮那品〉。若法相宗言，後佛眼下五眼皆佛眼攝，一切智眼即是佛眼。

Regarding the commentary’s section beginning with "Among the latter five," it explains the latter five eyes. The phrase "its meaning encompasses both the Dharma and wisdom [eyes]" means that fundamental wisdom is the wisdom eye, and by subsuming subsequently attained wisdom, it encompasses both Dharma and wisdom. Furthermore, that which knows is wisdom, and that which is known is Dharma. As for the "eye that transcends birth and death," this is also the former wisdom eye, because the wisdom eye sees principle. Explaining the unobstructed eye, it first clarifies it directly, and then, from "in order not to destroy characteristics" onward, resolves an objection. The objection asks: If so, one eye would be sufficient; why speak of ten? Therefore, it provides this resolution. In explaining the omniscient eye, the statement "this is the universal eye" means that the names differ but the essence is one. In the Jin translation it is called the universal eye, which is the comprehensive meaning of the Buddha eye. The universal eye has briefly three meanings: (1) seeing universal dharmas; (2) universally seeing all dharmas; (3) that which is seen is itself the eye. Using the first two meanings to illustrate the third is fully explained in the "Chapter on Vairocana." If according to the Faxiang school, the five eyes below the Buddha eye are all subsumed under the Buddha eye, and the omniscient eye is itself the Buddha eye.