維摩經疏卷第三．第六 3.48

3.48

第一釋名得名者。初通次別。通者。五即是數。眼即是用。照導前境稱之為眼。此即從數及用為名也。或可。六釋之中帶數釋也。次別者。一者肉眼。血變凝成名之為肉。依肉得眼故名肉眼。以眼根無血肉故清淨。四大所成故。此即從所依得名也。又人云。肉即是眼當體為名。此釋非也。二天眼天眼有二。一修得。二報得。修得天眼者。一切禪定名之為天。依天得眼故名天眼。從所依得名。報得天眼者。報得有二。一約菩薩。二約諸天。約菩薩者。諸菩薩等名為淨天。生在天中報得眼根。從彼淨天以立其名。此即淨天之眼故名天眼。從生為名也。約諸天者。一切天趣光淨皎潔。名之為天。天趣之眼名為天眼。從趣得名也。三惠眼。入理般若推求諦理名之為惠。以惠為眼名為惠眼。當體得名。或可。六釋中持業釋也。四法眼。一切法有所軌持。名之為法。或可。根欲性等名之為法。照法之眼名為法眼。從境為名也。五佛眼。前之四眼流至佛果。總名佛眼。此即佛身之眼。名為佛眼。從主為名。或可。佛是覺義。覺即是眼。名為佛眼。當體為名。亦可。照達佛性名為佛眼。從境受稱。

First, explaining the names and their derivation: first general, then specific. As for the general: 'five' is the number; 'eye' is the function. Illuminating and guiding toward the objective realm before one is called 'eye'. This is naming them from number and function. Or, among the six compound analyses, it is a karmadhāraya containing a numeral (dvigu). Next, the specific: first, the fleshly eye (māṃsa-cakṣus). Blood transforms and congeals to form what is called 'flesh'. Obtaining an eye based on flesh, it is called the 'fleshly eye'. Because the eye faculty is devoid of blood and flesh, it is pure, being made of the four great elements. This is deriving the name from that upon which it relies. Moreover, some say that flesh itself is the eye, taking its own substance as the name; this explanation is incorrect. Second, the divine eye (divya-cakṣus): the divine eye has two kinds: first, obtained through cultivation; second, obtained through retribution. As for the divine eye obtained through cultivation: all meditative absorptions (dhyāna) are called 'divine' (deva). Obtaining the eye based on the divine, it is called the 'divine eye', deriving the name from that upon which it relies. As for the divine eye obtained through retribution, retribution-obtained has two aspects: first, with respect to bodhisattvas; second, with respect to the gods. With respect to bodhisattvas: all bodhisattvas and such are called 'pure gods'. Born among the gods, they obtain the eye faculty as retribution; establishing its name from those pure gods, this is the eye of a pure god, hence called the divine eye, deriving the name from birth. With respect to the gods: all destinies of the gods are bright, pure, and luminous, called 'divine'. The eye of the divine destiny is called the divine eye, deriving the name from the destiny. Third, the wisdom eye (prajñā-cakṣus): the prajñā that enters into principle and inquires into the truth of principle is called 'wisdom'. Taking wisdom as an eye, it is called the 'wisdom eye', deriving its name from its own substance; or, among the six compound analyses, it is a karmadhāraya compound. Fourth, the Dharma eye (dharma-cakṣus): all phenomena (dharmas) possess an upholding standard, called 'Dharma'; or, faculties, desires, natures, and so forth are called 'Dharma'. The eye that illuminates Dharma is called the 'Dharma eye', deriving its name from the object. Fifth, the Buddha eye (buddha-cakṣus): the preceding four eyes flowing onward into the Buddha fruit are collectively called the 'Buddha eye'. This is the eye of the Buddha's body, called the Buddha eye, deriving its name from its possessor (tatpuruṣa). Or, 'Buddha' has the meaning of awakening; awakening is itself the eye, called the Buddha eye, taking its own substance as the name. It may also be that illuminating and penetrating the Buddha-nature is called the Buddha eye, receiving its designation from the object.