大方廣佛華嚴經隨疏演義鈔 49.12

49.12

Regarding the commentary's statement, "The ten eyes largely correspond to those in the 'Transcending the World' [chapter]": let us now briefly harmonize them. Those ten eyes are: first, the fleshly eye, because it sees all form; second, the divine eye, because it sees the minds of all sentient beings; third, the wisdom eye, because it sees the spheres of all sentient beings' faculties; fourth, the Dharma eye, because it sees the true characteristic of all sentient beings; fifth, the Buddha eye, because it sees the ten powers of the Tathāgata; sixth, the eye of cognition, because it knows and sees all dharmas; seventh, the eye of radiant light, because it sees the Buddha's radiant light; eighth, the eye that transcends birth and death, because it sees nirvāṇa; ninth, the unobstructed eye, because what it sees has no boundary; tenth, the all-knowledge eye, because it sees the universally accessible dharmadhātu. If we harmonize them with the present text: the first corresponds to the eighth, because guiding sentient beings to transcend birth and death and attain the realization of nirvāṇa is supreme. The second corresponds to the ninth, their names and meanings being entirely identical. The next five correspond to the [traditional] five eyes, their functions differing slightly, though mostly identical to the ordinary five eyes. The eighth corresponds to the tenth: their names are the same; what is seen follows that which can see; cognition is the Buddha's all-knowledge, and because it encompasses both subject and object it is called the universal eye. The ninth corresponds to the eye of radiant light, named after its light that can illumine; because both lights of body and cognition illumine the emptiness of beings' natures, it is called 'pure and free of cataracts' in terms of its freedom from faults. The tenth corresponds to the eye of cognition, because only through the Tathāgata's ten powers can one see all dharmas. However, that text concerns bodhisattvas, whereas this text concerns the aspiration to attain buddhahood; cause and result differ slightly, and so their functions differ slightly, but their overarching purport is the same. Therefore the commentary also says, "largely identical with slight differences."