大方廣佛華嚴經疏 28.35

28.35

Twenty-eight: In giving ears and nose, the two items together explain the practice of giving, while distinguishing the pariṇāmanā. But there are only three textual parts. Now, first, the practice of giving has two parts: (1) stating the heading and citing precedents; (2) from 'at the time of giving' onward, abiding in the supreme mind: (i) possessing the Buddha lineage is abiding supremely; (ii) from 'mindful of all' onward is supreme action; (iii) from 'constantly and diligently' onward is supreme reliance; (iv) from 'complying with' onward is supreme purity; (v) from 'delivering' onward is supreme intention; (vi) from 'generating' onward is supreme skillful means. Second, in the practice of pariṇāmanā, first are the ten vows for the ears. The first and seventh are both named unobstructed; according to the Sanskrit text, the first is named without congenital deafness, because of being deaf from birth. Being a king of ears is because of being sovereign in both hearing and not hearing. Later, in the pariṇāmanā of giving the nose, there are four parts: (1) restating the theme; (2) the direct explanation contains two vows: the first vows to attain ten noses. The mention of secondary signs is because the two nostrils are not exposed. Good marks: the 'Ocean of Marks' chapter says, 'The Tathāgata's nose has the mark of a great man, called the cloud of all supernormal powers and wisdom.' Complying nose is because of manifesting according to what is suitable. The latter one vows to attain ten faces: the nose resides in the middle of the face, and beauty or ugliness arises from it, so it is established in association with it. Vowing for all dharmas is because of facing directly toward all dharmas. (3) From 'this is' onward concludes. (4) From 'in order to cause' onward gives the purposes of pariṇāmanā, of which there are ten: because the fragrance of the nose enters; because of gathering fragrances; because of discerning; because of abiding in awareness; because of seeing forms like the eye; because of knowing upon contact; because of not destroying the organ of the nose; because of not discriminating wrongly; because the fragrance is adorned and pure; because of the fragrance of the five-part dharmakāya.