大方廣佛華嚴經疏 46.12

46.12

Fifth is the supernormal power of the divine ear. First, the heading omits 'supernormal power of wisdom.' If simply called 'divine ear,' it is named directly from its entity. If taking it as the 'unobstructed, pure divine ear,' it receives its title from its virtues and activities. Second, from 'perfect' onwards, is the explanation of the characteristics, within which there are three parts: first, generally revealing the sovereignty of virtues and activities; second, from 'O sons of the Buddha' onwards, specifically demonstrating the activities and functions in one direction; third, from 'just as in the eastern direction' onwards, citing one to exemplify the rest. Now, the initial nine phrases all distinguish virtues in terms of function, the preceding heading being the general phrase: 1. 'perfect,' because it can function interchangeably; 2. hearing pervasively across the ten directions and the nine periods of time; 3. receiving and comprehending all at once, penetrating to their source; 4. free from the two hindrances; 5. clearly understanding what is known; 6. conditions cannot obstruct it; 7. not like the provisional and lesser vehicles whose hearing has demarcations and does not exhaust the layers upon layers; 8. already realized; 9. completely sovereign in all regards, meaning that if it wishes to hear, even the subtle and distant cannot escape, and if it wishes not to hear, even the proximate and loud cannot disturb, hence called 'sovereign.' Second, specifically demonstrating the activities and functions in one direction has two parts: first, citing many Buddhas to show the breadth of hearing; second, from 'these Buddhas' onwards, revealing the hearing and retentive recollection. Therein are two: first, hearing and retaining the doctrinal teachings, which can be understood as explained; second, from 'moreover, in' onwards, revealing the perfection of retention, which is the mark of the capacity to retain. Therein are two: first, citing what is retained—the preceding text generally showed the Dharma taught by the Buddhas, while this now distinguishes the variations in what was taught; second, from 'in that' onwards, distinguishing the marks of the capacity to retain and concurrently clarifying transforming others. The rest of the text can be understood.