維摩經玄疏 2.109

2.109

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].