Chinese
通达一切入定是天眼。通达一切的智慧是智慧之眼。了知是处非处，这九种未证悟的知识是法眼。如金刚般的等持之智慧是佛眼，如是说。在《大疏》中说，依靠修习神足的力量，能够见到三千世界一切大小形状的成熟之眼是肉眼。通过修习初禅等而成就的神变之眼，是通过修习初禅等而成就的，并且比第一种眼更殊胜，能够见到十方三世一切大小形状。无分别之智慧是智慧之眼。无碍地通达十二部经是法眼。通达有漏无漏等一切法是佛眼，如是宣说，除了后者，也与《释论》相符。此外，《大疏》中说，神变之眼是业和修习的果报。第一种是诸天依靠自己业力的力量，获得清净根的眼睛，从而无碍地见到形状。第二种是瑜伽士依靠修习等持的力量而获得的，由此能够见到众生从何处生于此处，以及从此处生于何处，并且能够见到过去未来的形状，如是宣说。此处所说的神变之眼就是天眼。迦湿弥罗简略地说，眼有四种，即执持形状，执持胜义谛，执持世俗谛，以及执持一切所知。执持形状也有两种，即业的果报和修习的果报。如是说肉眼是业，天眼是修习的果报，如《大疏》的一种说法中也如是宣说。如此，自性空，《大疏》，迦湿弥罗等认为天眼是通过修习禅定而成就的说法，与圣者和论师二者不相符。第二种是，第一种从资粮道开始，第二种是加行道，第三种是见道等持，第四种是 见道后得。第五种是从八地开始有，与佛地的差别是
English
Knowing all samadhis is the divine eye. The wisdom that knows everything is the eye of wisdom. Knowing what is and is not, these nine kinds of unawakened knowledge are the Dharma eye. The wisdom of vajra-like samadhi is the Buddha eye, so it is said. In the Great Commentary, it is said that the eye of maturation that sees all the large and small forms of the three thousand worlds through the power of cultivating the miraculous feet is the flesh eye. The miraculous eye that is attained through cultivating the first dhyana and so on is attained through cultivating the first dhyana and so on, and is more excellent than the first eye, so it can see all the large and small forms of the ten directions and three times. Non-discriminating wisdom is the eye of wisdom. Unobstructed access to the twelve branches of scripture is the Dharma eye. Comprehending all dharmas, such as contaminated and uncontaminated, is the Buddha eye, so it is said, and it also agrees with the Explanation, except for the latter. Furthermore, the Great Commentary says that the miraculous eye is the result of karma and cultivation. The first is that the gods, through the power of their own karma, obtain the eye of pure sense and thus see forms without obstruction. The second is that it is obtained by yogis through the power of cultivating samadhi, and thus they can see where beings are born here from, and where they are born from here, and they can see the forms of the past and future, so it is said. Here, the miraculous eye is the divine eye. Kashmira says briefly that there are four kinds of eyes: holding form, holding ultimate truth, holding conventional truth, and holding all knowable things. Holding form also has two kinds: the result of karma and the result of cultivation. It is said that the flesh eye is karma and the divine eye is the result of cultivation, as it is also said in one explanation of the Great Commentary. Thus, emptiness of nature, the Great Commentary, Kashmira, etc., consider that the divine eye is attained through cultivating dhyana, which is not in accordance with the two, the noble one and the teacher. The second is that the first starts from the path of accumulation, the second is the path of preparation, the third is the seeing path in equipoise, the fourth is post-attainment of the seeing path. The fifth is from the eighth bhumi onwards, and the difference from the Buddha bhumi is