大方廣佛華嚴經隨疏演義鈔 82.36

82.36

疏「若辨次」下，第四辨次，唯約十眼明次。「次別知根境」，即慧眼。「次引入如實」，即是法眼。「次令得佛力」，即是佛眼。「次尋光而見」，即通智眼及光明眼。光有智光，即同智故。「次同歸寂滅」，即出生死眼。「後等同法界」，即一切智眼。其無礙眼，以是總故，通於前後。若法相中明次第者，約修以明。為導養身先修肉眼。肉眼見麁不見細等，次修天眼。天眼見色未見真境，故修慧眼。慧眼見理不能見事，故修法眼。法眼未圓，故修佛眼。

Regarding the commentary’s section beginning with "If determining the sequence," this is the fourth part, determining the sequence, which clarifies the sequence solely in terms of the ten eyes. "Next, individually knowing faculties and realms" is the wisdom eye. "Next, guiding into reality as it is" is the Dharma eye. "Next, causing one to attain the Buddha's powers" is the Buddha eye. "Next, seeing by following the light" applies to both the wisdom eye and the eye of light. Since light contains the light of wisdom, it is identical with wisdom. "Next, collectively returning to quiescence and cessation" is the eye that transcends birth and death. "Finally, becoming equal to the dharmadhātu" is the omniscient eye. The unobstructed eye, being universal, applies throughout what precedes and follows. If clarifying the sequence within the Faxiang school, it is explained in terms of cultivation: In order to guide and sustain the body, one first cultivates the flesh eye. Since the flesh eye sees the coarse but not the subtle, etc., one next cultivates the divine eye. Since the divine eye sees form but has not yet seen the true realm, one cultivates the wisdom eye. Since the wisdom eye sees principle but cannot see phenomena, one cultivates the Dharma eye. Since the Dharma eye is not yet complete, one cultivates the Buddha eye.