法華玄論 1.5

1.5

次會此二門圓成一旨，雖行慈忍，常畢竟空；雖畢竟空，常行慈忍。慈忍不妨畢竟空，畢竟空不妨慈忍；指慈忍為畢竟空，指畢竟空為慈忍。故《地經》云「悲慧合修行」，則其事也。得此觀成空有無礙，空有無礙名無礙觀。得無礙觀，有無礙通及無礙辯。以無礙觀故心無礙，得無礙通故身無礙，得無礙辯故口無礙，以三業無礙故得六根清淨，備六千功德謂根淨法師。若但修十善，何能便有此用？故以三事修心，六根無礙耳。

Next, integrating these two gateways into one perfect principle: although practicing loving-kindness and forbearance, it is always ultimate emptiness; although it is ultimate emptiness, one always practices loving-kindness and forbearance. Loving-kindness and forbearance do not obstruct ultimate emptiness; ultimate emptiness does not obstruct loving-kindness and forbearance. Pointing to loving-kindness and forbearance, it is ultimate emptiness; pointing to ultimate emptiness, it is loving-kindness and forbearance. Therefore the Daśabhūmika-sūtra states, “Cultivating practice by combining compassion and wisdom,” which refers to this very matter. When this contemplation is attained and perfected, emptiness and existence are unobstructed; emptiness and existence being unobstructed is called unobstructed contemplation. Attaining unobstructed contemplation, one possesses unobstructed supernormal powers and unobstructed eloquence. Because of unobstructed contemplation, the mind is unobstructed; because of attaining unobstructed supernormal powers, the body is unobstructed; because of attaining unobstructed eloquence, speech is unobstructed. Because the three karmas are unobstructed, one attains purification of the six sense faculties. Fully possessing the six thousand merits, this is called a dharma master with purified faculties. If one merely cultivated the ten good deeds, how could one immediately have this function? Therefore, it is by cultivating the mind with these three things that the six sense faculties become unobstructed.