妙法蓮華經玄義 6.66

6.66

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'.