瑜伽論記 5.116

5.116

三眼者，法眼亦入慧中故，此明三乘因果同有，不說佛眼故，若依華嚴有十眼，三種心一境性，如其次第則初習業已習行已超度三種作意相應定。又初是聞思惠第二修惠世間三惠相應定也。第三超度者，分別智相應定也。又聞思修相應等持能生無漏真智見故，行謂能緣，相謂境體，行所行相故名行相，此通無漏等持，義釋無分別智無行相故，或行解相狀故名行相，此依有漏三惠位定釋，對治外道以水除垢，辨三淨業者，則身語意三淨業也。

Regarding the three eyes: the Dharma-eye is also included within wisdom; since this clarifies what is shared by the causes and fruits of the three vehicles, it does not mention the Buddha-eye. According to the Avataṃsaka, there are ten eyes. The three kinds of one-pointedness of mind are, in order, the concentrations associated with the three attentions: initial practice, practiced habituation, and transcendence. Furthermore, the first is associated with the wisdoms of hearing and thinking, the second is associated with the wisdom of cultivation—the concentrations associated with the three worldly wisdoms. The third, transcendence, is the concentration associated with non-discriminative wisdom. Furthermore, because samādhi associated with hearing, thinking, and cultivation is able to produce taintless true knowledge and vision, 'practice' (activity) refers to the cognizing subject, and 'characteristic' refers to the substance of the objective sphere; because it is the characteristic traversed by practice, it is called 'cognitive image' (ākāra). This extends to taintless samādhi, explained in meaning as the non-conceptual wisdom having no cognitive image; or it is called cognitive image because of the appearance of practice and understanding, this being explained based on the concentration of the stage of the three mundane wisdoms. Countering the non-Buddhists who use water to remove impurities, the three pure karmas are distinguished: namely, the three pure karmas of body, speech, and mind.