維摩經疏卷第三．第六 3.49

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第二出體者。肉眼即以人中淨根四大所造不可見有對淨色為性。惠眼法眼佛眼此之三眼心所出體。初通次別。通者三眼總以別境中惠數為體。別者惠眼即以正體智為性。法眼即以後得智為性。或可。法眼通以正體智為性。緣真理法名法眼故。若如此者與惠眼何別。釋云。得名不同。惠即為眼。當體得名。照法稱眼。從境受稱也。佛眼即以無功用智為性。或可。以圓鏡等四智為體也。

Second, identifying the substance: the fleshly eye takes as its nature the pure faculty among humans, created from the four great elements, which is invisible, possessing resistance, and pure matter. The wisdom eye, Dharma eye, and Buddha eye—these three eyes have their substance identified as mental factors. First general, then specific. In general, the three eyes collectively take wisdom (mati/prajñā) among the determinative mental factors (viniyata-caitta) as their substance. Specifically, the wisdom eye takes fundamental non-discriminative wisdom (mūla-jñāna) as its nature; the Dharma eye takes subsequently attained wisdom (pṛṣṭhalabdha-jñāna) as its nature. Alternatively, the Dharma eye generally takes fundamental non-discriminative wisdom as its nature, because conditioning the Dharma of true principle is called the Dharma eye. If so, how does it differ from the wisdom eye? The explanation says: their derivation of names differs. Wisdom itself is the eye, deriving its name from its own substance; illuminating Dharma is called the eye, receiving its designation from the object. The Buddha eye takes effortless wisdom as its nature; or, it takes the four wisdoms, such as the great round mirror wisdom, as its substance.