華嚴經探玄記 16.45

16.45

Third is the nature manifestation of verbal karma, meaning: earlier bodily [karma] was explained, next verbal [karma] is explained; earlier form, next sound—because of the sequence of meanings. In the explanation, within the prose there are three parts: first, a general brief explanation of ten; second, a specific extensive distinction of ten, each possessing the preceding general aspects, thus making one hundred gates; third, subsequently concluding the preceding one hundred universally with ten gates, thus there are also a thousand gates. Distinguishing sounds in fine detail, each is immeasurable, as below in the conclusion where all are stated to be immeasurable. In the first general explanation, there are two parts: first, distinguishing the sounds that are known, there are ten kinds: 1. vastness of essence; 2. wondrousness of virtue; 3. delighting capacities; 4. expounding the Dharma; 5. awakening [beings]; 6. responding to the time; 7. increasing morality; 8. increasing concentration; 9. increasing wisdom; 10. according with the nature, hence it is said to be like an echo without a master. Below reveals the characteristics of the benefit of the capable knower: because this capable knower is like the known, it is therefore identical with that in being utterly boundless. Briefly discussing five kinds, each has its name enumerated and meaning explained. 'Arising from knowledge and vision' enumerates the name. This has two meanings: first, this knowledge and vision itself gives rise to and nurtures good roots, which explains 'arising'; second, knowing and seeing the Buddha's voice can generate and nurture sentient beings' good roots. The remaining four each have two explanations: one in terms of the capable knower, and one in terms of the known, as is clear. Furthermore, among these five: 1. in terms of abundance; 2. depth; 3. breadth; 4. permanence; 5. reality—all are clear.