維摩經疏卷第三．第六 3.48

3.48

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.