大方廣佛華嚴經願行觀門骨目 2.38

2.38

○ (Fascicle 57) Bodhisattvas have ten kinds of latent habituation: the latent habituation of bodhicitta, roots of goodness, transformation birth, seeing Buddhas, receiving birth, practices and vows, the perfections, reflection, equal dharmas, and distinct spheres. Ten kinds of eyes: the fleshly eye because it sees forms; the divine eye because it sees the minds of sentient beings; the wisdom eye because it sees the faculties of sentient beings; the Dharma eye because it sees the true aspect; the Buddha eye because it sees the Buddha's ten powers; the knowledge eye because it sees all dharmas; the light eye because it sees the light of Buddhas; the eye that departs from saṃsāra because it sees nirvāṇa; the unhindered eye because what it sees is unobstructed; and the omniscient eye because it sees the universal dharmadhātu. Ten kinds of ears: hearing praise without attachment; hearing slander without anger; hearing the two vehicles taught without seeking or clinging to them; hearing the bodhisattva path with joy and leaping exhilaration; hearing the suffering of the hells and giving rise to great compassion; hearing of humans and devas and knowing them to be impermanent; hearing praise of the Buddhas and perfecting one's preparation; hearing the six perfections and four means of embrace and resolving to cultivate them; hearing the sounds of the ten directions and penetrating their profound and wondrous meanings; and from the initial mind to the final mind constantly hearing the true Dharma without abandoning sentient beings. There are ten kinds of noses: smelling foulness without disgust; smelling fragrance without attachment; smelling fragrance and foulness with equanimity of mind; smelling what is neither fragrant nor foul and abiding in equanimity; smelling the dependent and primary retributions of sentient beings and knowing their karmic actions; smelling hidden treasures and discerning them all; smelling beings in the six destinies and knowing their transgressive conduct; smelling the practices of śrāvakas and abiding in omniscience; smelling bodhisattva practices and applying an equanimous mind; smelling the knowledge of Buddhas without abandoning bodhisattva practice. There are ten kinds of tongues: the tongue that explains the practices of all sentient beings; the tongue that explains inexhaustible Dharma gates; the tongue that praises the merits of all Buddhas; the tongue that expresses unhindered eloquence; the tongue that expounds the aids to the Way of the Great Vehicle; the tongue that covers the empty space of the ten directions; the tongue that universally illumines all lands; the tongue that universally brings sentient beings to awakening; the tongue that causes all Buddhas to rejoice; and the tongue that subdues Māras and non-Buddhists up to reaching nirvāṇa. There are ten kinds of bodies: the human body to transform humans; the non-human body to transform the three evil destinies; the deva body to transform the three realms; the body of a learner to manifest the stage of learning; the body of one beyond learning to manifest the stage of an arhat; the body of a pratyekabuddha to transform the pratyekabuddha stage; the bodhisattva body because it accomplishes the Great Vehicle; the Tathāgata body because it is consecrated with the water of knowledge; the mind-made body because it is skillfully produced; and the outflow-free dharmakāya because it manifests the bodies of all sentient beings by means of the effortless path. There are ten kinds of minds: the leading mind because it generates roots of goodness; the firmly abiding mind because of deep faith difficult to shake; the deeply penetrating mind because it accords with and understands the Buddha-dharma; the internally discerning mind because it knows the inclinations of sentient beings' minds; the undisturbed mind because it is unmixed with afflictions; the bright and pure mind because it is undefiled by adventitious defilements; the mind that contemplates sentient beings because it never loses a single thought-moment; the mind that skillfully examines what is done because it never gives rise to error in any situation; the mind that secretly guards the sense faculties because it is tamed without distraction; and the mind that skillfully enters samādhi because it enters the samādhis of the Buddhas. For walking, standing, sitting, and lying down, there are ten places each. There are ten kinds of lion roars, namely: proclaiming "I shall certainly become a Buddha," which is the great lion roar of bodhicitta. "I shall cause all untransformed sentient beings to cross over," and so on, four phrases, which are the great lion roar of great compassion. "I shall ensure the Triple Gem is not severed," which is the great lion roar of repaying the Buddha's kindness. "I shall adorn and purify all lands," which is the great lion roar of ultimate, firm vows. "I shall eliminate all evil destinies and difficult circumstances," which is the great lion roar of personally maintaining pure precepts. "I shall fulfill the three actions and major marks and embellishments of all Buddhas," which is the great lion roar of untiring merit. "I shall eradicate all heavenly Māras and demonic activities," which is the great lion roar of cultivating correct practice and severing all afflictions. "I shall eliminate self and what belongs to self and purify the three gates of emptiness," which is the great lion roar of the forbearance of the non-arising of dharmas. The bodhisattva in his final lifetime manifesting birth in a royal palace, renouncing the home, and attaining the Way is the great lion roar of practicing in accordance with what is taught.