妙法蓮華經玄義 6.66

6.66

今云六根之通，不因事禪而發，此乃中道之真。真自有通，任運成就，不須作意，故名無記化化禪。不別作意故名無記，任運常明如阿脩羅琴；化復能化，故言化化。中道真通，任運如此，與餘通異。論其修習，皆緣實相常住之理。文云：「得是常眼根清淨。」既言是常，即本性清淨；常性無垢染。《毘曇婆沙》云：「六入殊勝，本自爾故。」《鴦掘》云：「所謂彼眼根，於諸如來常，具足無減修，了了分明見。」乃至耳、鼻、舌、身、意，皆於諸如來常，具足無減修，了了分明，聞、知等也。彼者於佛為自，於眾生為彼；眾生謂為無常，於如來是常也。減修者，依禪而修，名為減脩；依實相修，名無減修。不見佛性，名不了了見；若見佛性，名了了見。又見實相理，名了了。識法界事，名分明也。

Now, saying that the penetrations of the six faculties do not arise through mundane dhyāna means that this is the truth of the Middle Way. The truth naturally possesses penetrations, which are spontaneously accomplished without the need for deliberate intention; therefore it is called 'dhyāna of non-defiled transformation upon transformation' (avyākṛta-nirmāṇa-nirmāṇa-dhyāna). Because it does not deliberately intend, it is called 'non-defiled' (avyākṛta); being spontaneously ever luminous, it is like the asura's lute; because transformation can further transform, it is called 'transformation upon transformation'. The true penetration of the Middle Way is spontaneously like this, different from other penetrations. As for its cultivation, it always takes as its object the principle of the permanently abiding real mark. The text says: 'One attains the purity of this permanent eye faculty.' Since it says 'this is permanent', it is purity of original nature; the permanent nature is free from defilement. The Abhidharma-vibhāṣā says: 'The six sense-entrances are extraordinary, because they are fundamentally so.' The Aṅgulimāla says: 'That so-called eye faculty is permanent in the Tathāgatas, fully endowed with non-deficient cultivation, seeing clearly and distinctly.' Up to: the ear, nose, tongue, body, and mind are all permanent in the Tathāgatas, fully endowed with non-deficient cultivation, hearing, knowing, and so forth clearly and distinctly. 'That' is self to the Buddhas, and is other to sentient beings; sentient beings regard it as impermanent, but to the Tathāgatas it is permanent. 'Deficient cultivation' means cultivating by relying on dhyāna, which is called deficient cultivation; cultivating by relying on the real mark is called non-deficient cultivation. Not seeing buddha-nature is called seeing Unclearly; if one sees buddha-nature, it is called seeing clearly. Furthermore, seeing the principle of the real mark is called 'clear'; and knowing the phenomena of the dharma realm is called 'distinct'.