華嚴經探玄記 16.46

16.46

Second, within the detailed discrimination, the Tathāgata's ten kinds of voices are revealed, also by means of ten similes. First, the simile of the sound proclaimed at the end of the kalpa, which illustrates the Buddha's voice of expounding the Dharma with equanimity; that is, expounding the Dharma with equanimity without an owner and without cessation. Within it there are three [parts]: first, in the doctrinal explanation, "measure" is in terms of delimitations, "owner" is in terms of substantial nature, and "knowledge" is in terms of karmic function. As for "not measured," etc.: one [explanation] says that because it is omnipresent, it cannot be measured, and because it accomplishes expression and indication, it is not non-measurable; second, a measure is unobtainable, and the non-measurable is also unobtainable, hence it is stated thus. "Not having an owner," etc., are all identical to the two explanations. Second, within the simile, first there is an inquiry, next a discrimination, and finally a conclusion. According to the Abhidharmakośa-bhāṣya, being born into the formless realm has two causes: first, the power of cause, namely immediate practice and repeated practice; second, the power of karma, namely because the retribution of later karmic fruition belonging to higher realms is about to arrive. If born into the form realm, there are three causes, namely the addition of the power of dharmatā. Yet when the receptacle realm is destroyed, by dharmatā there is sound; furthermore, one cannot skip stages to be born into the second dhyāna, etc., but must still wait until fire reaches the first dhyāna before one is born into the second dhyāna. Only when wind reaches the third dhyāna is one born into the fourth. In the correlation, it clarifies that when the Buddha wishes to destroy the mundane world of birth and death, he likewise emits four sounds to expound the teachings of the four vehicles; the essence of the sound is equitable, without an owner and without contrivance. The rest can all be understood. Second, the simile of the echo responding according to conditions, which illustrates the Buddha's voice manifesting responsively without specific location. Third, the simile of the sound in space bringing awakening, which illustrates the Buddha's voice of admonition against negligence. In the correlation there are five [parts]: first, general; second, separately expounding the teachings of the two vehicles; third, from "producing immeasurable" downward, separately expounding the teachings of the Mahāyāna; fourth, from "when sentient beings hear" downward, directly answering regarding the benefits obtained; fifth, from "the Tathāgata's sublime sound" downward, clarifying that the sound transcends characteristics and is detached from speech, yet there are capacities that hear and the Dharma is expounded. The Mahāyānasūtrālaṃkāra says: "If the sixty kinds of voices of the Buddhas were existent entities and not nonexistent entities, the Buddhas would not be able to have their voices reach everywhere in immeasurable asaṃkhyeya lands in the ten directions; because the voices are neither nonexistent entities nor non-dharmas, the Buddhas are able to have their voices reach everywhere," and so forth, up to extensive explanations. Fourth, the simile of the sublime voice of the precious maiden, which illustrates the sound of the Buddha's Dharma-conch of the complete voice; that is, from a single voice multiple voices emerge, each expounding multiple dharmas, understood respectively according to differing kinds. Fifth, the simile of the Brahmā voice heard individually, which illustrates the Buddha's voice heard exclusively by those whose faculties have matured. "Not exiting beyond the assembly" is because their faculties have not yet matured. Sixth, the simile of water according with different vessels, which illustrates the Buddha's voice of unobstructed oneness and difference. Seventh, the simile of the dragon king sending down rain, which illustrates the Buddha's voice of nourishing good roots. "Not coming from without" is because apart from the Buddha there is no sound. "Not exiting from within" is because apart from capacity there is no sound. Eighth, the simile of the dragon king gradually sending down rain, which illustrates the Buddha's voice of gradual exposition of the Dharma, and is also the voice of examining faculties to confer the Dharma. In the correlation there are two [parts]: first, first manifesting the cloud of the body and contemplating for seven days without immediately expounding is to wait for faculties to mature; subsequently, he gradually expounds the Dharma, and furthermore because he does not trouble them with expounding profound dharmas. Ninth, the simile of the dragon king's continuous downpour, which illustrates the Buddha's voice of various distinctions; that is, the voices differ and the teachings differ, yet all flow from the pure dharmadhātu, so it is the difference of non-difference. Tenth, the simile of the dragon king raining universally, which illustrates the Buddha's voice raining universally upon the dharmadhātu. Within the simile there are six: first, clouds; second, lightning; third, thunder; fourth, wind; fifth, rain; sixth, conclusion. In the correlation there are also six: first, correlating with the clouds of the ten bodies, first general and nine specific. Within the specific, the first four are in terms of outer characteristics, the next four are in terms of inner virtues, and the last accords with nature. Second, correlating with emitting the ten lightning flashes based on the body-clouds. Third, within correlating with the rumbling of thunder, speaking of samādhis clarifies that preaching arises based on absorption, taking their names from what they rely upon; the ten kinds can be understood. Fourth, correlating with wind means that when about to expound the Dharma, one first gives rise to posterior knowledge from loving-kindness and compassion, awakening and conferring empowerment, making body and mind pliant to become Dharma-vessels, and afterward expounding the Dharma. Fifth, correlating with the ten Dharma-rains. First, the bodhisattva sitting at the bodhimanda is one currently sitting beneath the Bodhi tree, on the verge of attaining Buddhahood. Raining down indestructible dharmas has three aspects: first, it is the vajrasamādhi, which no subtle obstacle can obstruct, hence called indestructible; second, it is tathatā emerged from defilement, hence called indestructible; third, it subdues the māra armies and does not allow them to effect destruction. Second, the bodhisattva of the final existence is one who has already dwelt in the womb and been born, but has not yet sat at the bodhimanda. Raining down secret teachings refers to the Buddha's esoteric teachings, namely entering into esoteric wisdom. Free amusement in sovereign ease is the dharma of great supernormal powers. The above two belong to the stage of equal awakening. Third, the bodhisattva of one lifetime is one prior to dwelling in the womb, equal to Maitreya and the like; the wisdom stage is the rain of the great Dharma cloud universally illuminating. Fourth, those who attain prophecy belong to the eighth bhūmi. Raining down the dharmas of great adornment refers to the great dharmas of the ninth bhūmi and above. Fifth, those who attain forbearance belong to the first through the seventh bhūmis. Raining down merits, etc.: merit and nobility are like jewels, and the blossoming of wisdom is like flowers. The continuity of the two practices is called uninterrupted, because prior to the seventh bhūmi there are still interruptions, hence he rains down this practice of uninterrupted dharma. Sixth, those advancing in practice belong to the stage of the three grades of sages prior to the bhūmis; because they are heading toward correct realization, they are called "advancing." Raining down non-retrogression, etc.: because they have obtained the stage, being untiring in benefiting others is called entering the gate of transformation; being tireless in one's own practice is called entering the profound. Seventh, those who have initially generated the mind belong to the initial stage of the ten abodes; at the abode of generating the mind, it rains down the Tathāgata's absorptions, etc., causing them to cultivate the practice of calm (śamatha). Great loving-kindness, etc., causes them to cultivate the practice of insight (vipaśyanā). Calm and insight are cultivated together, and both benefits arise simultaneously. Eighth, raining down profundity for pratyekabuddhas: knowing that ignorance and action induce the fruits of consciousness and so forth is called being free from the annihilationist view; that fruits arise as causes flow on is being free from the eternalist view. Furthermore, progressive contemplation is free from the annihilationist view, and reverse contemplation is free from the eternalist view. Although free from annihilation and eternity, the fruit of attaining liberation is not destroyed. Ninth, causing them to attain the wisdom-treasury of the four truths, subduing the enemies of the four dwelling-afflictions. Tenth, for sentient beings of the three aggregates—first, those fixed in correctness; second, those fixed in falsity; third, those undetermined—each in accordance with their own faculties is caused to obtain Dharma benefits, hence rejoicing. Sixth, in the conclusion, "the mind of right awakening," etc., correlates with the dragon king's mind being equitable. From "only because" downward, it correlates with sentient beings' faculties not being identical, evoking different expositions. Third, universally concluding the ten sounds: first general, next specific, and finally conclusion. Within the specific, the ten kinds of the immeasurable each universally conclude the previous ten sounds; within these, each first lists the name of the immeasurable and later explains the meaning of the immeasurable; the meanings can all be seen. The above multiplication together discriminates the voices by a total of one thousand gates, concluded. In the verses there are forty verses versifying the preceding ten sections, four verses for each, which should be understood in sequence. Answering regarding the voice karma is concluded.