妙法蓮華經文句 10.44

10.44

文為二：初、總列六根盈縮功德數，次、別作六章解釋。各有長行、偈頌。眼根章明父母所生名肉眼，而所見過於天眼。梵王報得天眼，在己界遍見大千，大千外有風輪與眼作障不能見外，若在他界則不遍見大千，非所統故。小羅漢見小千，大羅漢見大千，辟支佛見百佛世界，不以風輪為礙，亦無己他界隔。今經論眼，能見大千內外應是天眼，那名肉眼？此是圓教似位。因經之力有勝根用，既未發真不得稱天眼，猶名肉眼，例如小乘方便未得神通則不稱天眼耳。猶是分段之身，故稱父母所生。雖稱肉眼，具五眼用：見大千內外，天眼用；見一切眾生及業因緣，法眼用；其目甚清淨，慧眼用；一時悉見大千內外見業見淨，又圓伏法界上惑，佛眼用。《大經》云「雖有肉眼名為佛眼」，佛眼故名清淨，具五眼故故言莊嚴，能盈能縮名勝根用，名根自在，豈可祇作八百千二百解耶？耳根章遍聞大千內外十法界音聲，聞六道即肉天二耳，聞二乘即慧耳，聞菩薩即法耳，聞佛即佛耳。又父母所生肉耳，能聞內外即天耳，聽之不著即慧耳，不謬即法耳，一時互聞即佛耳。以耳例眼眼亦如是，見人天是二眼，見二乘是慧眼，見菩薩是法眼，見佛即佛眼（云云）。鼻根章亦如是，父母所生即肉鼻，大千內外即天鼻，不染不著即慧鼻，分別不謬即法鼻，一時互用即佛鼻。此章明互用者，鼻知好惡別貴賤，覩天宮莊嚴等，則鼻有眼用；讀經說法聞香能知，鼻有耳用；諸樹花果實及蘇油香氣，鼻有舌用；入禪出禪禪有八觸故，五欲嬉戲亦是觸法，鼻有身用；染欲癡恚心亦知修善者，鼻有意用。鼻根自在勝用若茲，例五根亦如是。舌根章亦如是，父母所生即是肉舌，能作十法界語，約此即是五舌義明矣，能作十法界語即天舌，不壞即慧舌，不謬即法舌，一時互用即佛舌（云云）。問：苦澁惡味至舌皆變成上味，眾色到眼何不變成妙色？舊不例，味有損益，損者變，不損者不變，諸色不壞眼故不例。今解不爾，一切色同佛色，一切聲同佛聲，等皆清淨例則無妨。遍知一切色法聲法無亂無謬，分別亦無妨，自在之根那作頑礙之解耶？身根章亦如是，世間所有，皆於身中現肉身用也，上至有頂於身中現天身用也，二乘身中現慧身用也，菩薩於身中現法身用也，佛於身中現佛身用也，一時圓現一時互用，一時無謬一時無著（云云）。意根章亦如是，世間資生產業，皆順正法人意淨天心所行天所動作悉知天意淨。四月即四諦，一歲即十二月，是十二因緣，與實相不相違背，即慧意淨。一月即一乘菩薩意淨，有所思量皆是先佛經中所說即佛意淨。一時圓明一時圓互，一時無染一時無謬，根用自在能盈能縮能等能淨（云云）。

The text has two parts: first, a general listing of the numbers of expanding and contracting merits of the six faculties; second, separate construction of six sections to explain them. Each has prose and gāthās. The section on the eye faculty explains that, being born of parents, it is called the physical eye, yet what it sees surpasses the divine eye. A Brahmā king's retribution-acquired divine eye sees throughout the trichiliocosm within his own realm; outside the trichiliocosm there is a wind wheel that obstructs his eye so that he cannot see outside; if in another realm, he cannot see throughout the trichiliocosm, because it is not under his governance. A lesser arhat sees a small chiliocosm; a great arhat sees a trichiliocosm; a pratyekabuddha sees a hundred buddha worlds, unobstructed by wind wheels, and without separation between own and other realms. Now, the eye discussed in the present sūtra can see inside and outside the trichiliocosm; it should be a divine eye—why is it called a physical eye? This is the resembling stage of the perfect teaching. Through the power of the sūtra, it possesses superior functioning of the faculties; since genuine [insight] has not yet arisen, it cannot be called a divine eye, but is still called a physical eye, just as in the expedient means of the Hīnayāna, before attaining supernormal powers, it is not called a divine eye. It is still a body of fragmented life-limits, hence it is called 'born of parents'. Although called a physical eye, it possesses the functions of the five eyes: seeing the interior and exterior of the trichiliocosm is the function of the divine eye; seeing all sentient beings and the karmic causes and conditions is the function of the dharma eye; that its eye is extremely pure is the function of the wisdom eye; seeing simultaneously the interior and exterior of the trichiliocosm, seeing karma and seeing purity, and perfectly subduing the delusions in the dharma realm is the function of the buddha eye. The Mahāparinirvāṇa-sūtra says: 'Although having a physical eye, it is called a buddha eye.' Because it is a buddha eye, it is called pure; because it possesses the five eyes, it is said to be adorned; capable of expanding and contracting, it is called the superior functioning of the faculties, and called the sovereignty of the faculties—how could one explain it merely as eight hundred and twelve hundred? The section on the ear faculty hears sounds throughout the ten dharma realms inside and outside the trichiliocosm: hearing the six destinies is the physical and divine two ears; hearing the two vehicles is the wisdom ear; hearing bodhisattvas is the dharma ear; hearing buddhas is the buddha ear. Furthermore, the physical ear born of parents being able to hear inside and outside is the divine ear; listening without attachment is the wisdom ear; without error is the dharma ear; hearing interchangeably at once is the buddha ear. Taking the ear as an example for the eye, the eye is also like this: seeing humans and devas is the two eyes; seeing the two vehicles is the wisdom eye; seeing bodhisattvas is the dharma eye; seeing buddhas is the buddha eye (and so forth). The section on the nose faculty is also like this: born of parents, it is the physical nose; inside and outside the trichiliocosm, it is the divine nose; untainted and unattached, it is the wisdom nose; discerning without error, it is the dharma nose; functioning interchangeably at once, it is the buddha nose. That this section explains interchangeable functioning means: the nose knowing good and bad and discerning noble and base, seeing the adornments of heavenly palaces and so forth, is the nose possessing the function of the eye; reading sūtras and expounding the Dharma, knowing through smelling fragrances, is the nose possessing the function of the ear; the fragrances of various trees, flowers, fruits, clarified butter, and oils is the nose possessing the function of the tongue; entering and arising from dhyāna, since dhyāna has eight touches, and the play of the five desires being also tactile dharmas, is the nose possessing the function of the body; and knowing also when minds of tainted desire, delusion, and wrath cultivate goodness is the nose possessing the function of the mind. The sovereignty and superior functioning of the nose faculty are like this; and by analogy, the other five faculties are also like this. The section on the tongue faculty is also like this: born of parents, it is the physical tongue; being able to produce the speech of the ten dharma realms, in terms of this, the meaning of the five tongues is clear: being able to produce the speech of the ten dharma realms is the divine tongue; indestructible is the wisdom tongue; without error is the dharma tongue; functioning interchangeably at once is the buddha tongue (and so forth). Question: When bitter, astringent, and bad flavors reach the tongue, they all turn into superior flavors; why do various forms, when reaching the eye, not turn into wondrous forms? Old [masters] did not equate them, saying that tastes involve harm and benefit: that which harms changes, and that which does not harm does not change; forms do not destroy the eye, so they are not equated. The present explanation is not like that: all forms are identical to the Buddha's form, all sounds are identical to the Buddha's sound; all being equally pure, equating them presents no obstacle. Knowing universally all form-dharmas and sound-dharmas without confusion and without error, discerning them also presents no obstacle; how could one give an obstructive, stubborn interpretation regarding sovereign faculties? The section on the body faculty is also like this: all that exists in the world manifests within the body, which is the function of the physical body; up to the summit of existence manifesting within the body is the function of the divine body; manifesting the two vehicles within the body is the function of the wisdom body; manifesting bodhisattvas within the body is the function of the dharma body; manifesting buddhas within the body is the function of the buddha body—manifesting completely at once, functioning interchangeably at once, without error at once, and without attachment at once (and so forth). The section on the mental faculty is also like this: worldly livelihoods and industries all accord with the correct Dharma, which is the purity of the human mind; completely knowing the actions and deeds of the heavenly mind is the purity of the divine mind. The four months are the Four Noble Truths; one year being twelve months is the twelve causes and conditions; not contravening the true aspect is the purity of the wisdom mind. One month is the purity of the mind of the bodhisattva of the One Vehicle; whatever is contemplated being entirely what was spoken in the sūtras of former buddhas is the purity of the buddha mind. Perfectly clear at once, perfectly interchangeable at once, untainted at once, without error at once, the functions of the faculties are sovereign, capable of expanding, contracting, being equal, and being pure (and so forth).