維摩經玄疏 2.109

2.109

第四、對智眼者，智即三智，眼即五眼。三觀能知因緣三諦之理，即是三智；能見因緣三諦之理，即是五眼。若解三觀，三智、五眼兩科大義，宛然明了。若分別為論，三觀為因，三智、五眼為果。通而為語，三觀即是三智、五眼之異名耳。如《大智論》釋《般若》云：「別則般若為因；至佛心，則變名一切種智。」若通而為論，俱通因果。如《大智論》偈云：「若如法觀佛、般若與涅槃，是三則一相，其實無有異。」故知般若之名，亦至佛果。文如三德，成大涅槃，不縱不橫，如世「伊」字。摩訶般若，果上之一德也。

Fourth, matching the wisdoms and eyes: wisdom refers to the three wisdoms, and eyes refer to the five eyes. That the three contemplations can know the principle of the three truths of causes and conditions is precisely the three wisdoms; that they can see the principle of the three truths of causes and conditions is precisely the five eyes. If one understands the three contemplations, the broad meanings of the two headings—the three wisdoms and the five eyes—become distinctly clear. If discussed analytically, the three contemplations are the cause, and the three wisdoms and five eyes are the fruit. If spoken of comprehensively, the three contemplations are simply different names for the three wisdoms and the five eyes. As the Mahāprajñāpāramitopadeśa states in explaining prajñā: 'Distinguished separately, prajñā is the cause; when reaching the Buddha's mind, it changes its name to the knowledge of all aspects.' If discussed comprehensively, both penetrate cause and fruit. As a verse in the Mahāprajñāpāramitopadeśa says: 'If one contemplates according to Dharma the Buddha, / Prajñā, and nirvāṇa, / These three are of one characteristic, / And in reality have no difference.' Thus we know that the name prajñā also extends to the fruit of buddhahood. Its text is like the three virtues forming great nirvāṇa, neither vertical nor horizontal, like the secular letter 'i' (∴). Mahāprajñā is one virtue on the fruit [level].