法華義疏 11.90

11.90

舊釋云：任根常用則如上三釋，今依經力故鼻能遙聞。《法華論》云「一根具六用，而言鼻遙聞香者，此是知境勝用，鼻根知故」。此意鼻根既具六用，豈不能遙聞香耶？蓋是菩薩無六而六、權智巧用，若六而無六即未曾用也。無六而六名實方便，六而無六為方便實，持經人既悟此經具足二慧故能爾也。《普賢觀》意亦爾，知六即實相故知六常無六，悟實相即六根故無六而常六，故六不六無礙，此是悟有無無礙。又就有中六根自無礙，能一根為六用、六根為一用。《華嚴》云「眼入三昧、耳出正受，觀眼無生無自性，說空寂滅無所有」，即其證也。

The old explanation says: Following the faculties' ordinary function, it is like the above three explanations; now, relying on the power of the sūtra, the nose can smell from afar. The Fahua lun says, 'One faculty possesses six functions; and as for saying the nose smells fragrances from afar, this is the superior function of cognizing objects, cognized through the nose faculty.' The meaning is: since the nose faculty already possesses the six functions, could it not smell fragrances from afar? This is the bodhisattva having six where there are no six, the skillful function of expedient wisdom; if there were six and no six, it would never have functioned. Having six where there are no six is called real expedient means; having no six where there are six is expedient reality. Because the person who upholds the sūtra has awakened to this sūtra, they fully possess the two wisdoms and are therefore able to do so. The meaning of the Samantabhadra Contemplation is also like this: knowing that the six are themselves the true mark, one therefore knows that the six are constantly without six; awakening to the fact that the true mark is itself the six faculties, without six there are constantly six; thus the six and non-six are unimpeded. This is awakening to the non-obstruction of existence and non-existence. Furthermore, taking existence itself, the six faculties are spontaneously unimpeded, able to use one faculty for six functions and six faculties for one function. The Avataṃsaka Sūtra says, 'The eye enters samādhi, the ear emerges from meditative absorption; contemplating that the eye has no arising and no intrinsic nature, expounding emptiness, quiescence, and non-existence'—which is its proof.