大方廣佛華嚴經疏 30.43

30.43

大文第三有八門，更以異門別明迴向即是勝進。文分四別：第一二門迴向眾生、二有三門迴向菩提、三有二門總顯所為、四有一門迴向實際。今初，分二：前門願得圓音、後門總令具德。今初，以法師位故，欲令物同得圓音演法要故。有四十五種音聲，即《密迹經》中六十種音，但數不足，次多不同、名或小異。彼第一名吉祥，與此淨妙義同名異。二名柔軟，次第與名全同。三可樂，即此第五。四悅意，即此第二十一歡喜音。五清淨，即此第六。六離垢，即此二十三遠離癡翳。七顯耀，即此第三十一一切法光明照耀音。乃至第六十宣諸德音，即此第二十九能說不可說字句差別智藏音。然彼無天鼓，今此缺彼師子龍鳴、好雨海雷龍王、真陀羅伎哀鸞、鷹暢鶴鳴等，以從喻說，此略不論。又此所明顯德廣大，如彼但云普入眾會音，此則云普至法界無量眾會道場等。法有所本，不可不知；名言不同，無俟全會。中間云音聲智者，在心為智，宣吐稱音，皆應具二，影略而說。第八云不可說功德莊嚴者，《大悲芬陀利經》說：以三千界眾生功德為一聚，更增十倍，不及如來一毛功德，展轉乃至無見頂。前一切功德總為一聚，更增百千萬億那由他阿僧祇倍，不及如來胸中大種所發音聲一聲功德。彼約總說，即此別明。然六十種中不出有二：一約具德，如柔軟等。二約無失，如不下劣等，故不下劣初。有又以此善根之言通言音聲者，聲謂四聲，為音之依。音謂五音，依五行別：木聲壅其音角，火聲熾其音徵，土聲寬其音宮，金聲清其音商，水聲濁其音羽。若一音之義，廣在下文。第二總令眾生具德中十句，前五果滿、後五因圓。

The third major section has eight gateways, which further use different gateways to distinguish and explain dedication as supreme advancement. The text divides into four distinct [parts]: First, two gateways dedicate toward sentient beings; second, three gateways dedicate toward bodhi; third, two gateways comprehensively demonstrate the objectives; fourth, one gateway dedicates toward reality. Now, to the first, it divides into two: the former gateway vows to attain the perfect voice; the latter gateway comprehensively causes [sentient beings] to be endowed with virtues. Now, in the first, because of the station of the dharmabhāṇaka, it desires to cause beings to equally obtain the perfect voice to expound the essentials of the Dharma. There are forty-five kinds of voice, which are the sixty kinds of voice in the Guhyakādhipatinirdeśa-sūtra, but the count is short of that, the sequence is mostly different, and the names are perhaps slightly disparate. Its first is named 'Auspicious', which is identical in meaning with 'pure and wondrous' here, though different in name. The second is named 'Soft and Pliant', which is completely identical in sequence and name. The third is 'Pleasurable', which is the fifth here. The fourth is 'Delightful', which is the twenty-first here, 'voice of joy'. The fifth is 'Pure', which is the sixth here. The sixth is 'Free from Defilement', which is the twenty-third here, 'far removed from the cataract of delusion'. The seventh is 'Radiant', which is the thirty-first here, 'voice of the light of all dharmas shining'. Up to the sixtieth, 'proclaiming all virtues', which is the twenty-ninth here, 'voice of the treasury of wisdom that can speak of the distinctions of inexpressible characters and phrases'. However, that [sūtra] lacks the heavenly drum, and this text lacks its lion's roar, dragon's roar, good rain, ocean thunder, dragon king, kinnara's playing, mournful luan-bird, soaring eagle, calling crane, and so forth; because these are spoken in terms of metaphors, they are omitted from discussion here. Moreover, what is demonstrated here shows an immense virtue: whereas that [sūtra] merely says 'the voice that universally enters the assemblies', this says 'universally reaching the immeasurable assemblies, bodhimaṇḍas, etc., of the dharmadhātu'. Dharmas have their source, which must be known; the expressions differ, so there is no need to make them completely accord. In the middle, it speaks of 'voice-and-sound wisdom': in the mind it is wisdom, and when proclaimed and uttered it is called voice; both should be present, but they are spoken of by elliptical reference. The eighth says 'adorned with ineffable virtues': The Mahākaruṇā-puṇḍarīka-sūtra says that if the merits of sentient beings in the trichiliocosm are gathered into one heap and increased tenfold, they would not equal the merit of a single hair-pore of the Tathāgata, and so on progressively up to the usnīṣa invisible to sight; if all the aforementioned merits are gathered into one heap and increased a hundred, a thousand, a myriad, a koti, a nayuta, an asaṃkhyeya times, they would not equal the merit of a single sound uttered from the great elements in the Tathāgata's chest. That was spoken in general terms, whereas here it is explained specifically. Now, among the sixty kinds, they do not go beyond two: First, in terms of being endowed with virtues, such as 'soft and pliant', etc. Second, in terms of being without flaws, such as 'not inferior', etc.; thus, 'not inferior' comes first. Furthermore, taking these words 'roots of goodness' to refer generally to sounds and voices: 'sound' (sheng) refers to the four tones, which are the basis of the voice; 'voice' (yin) refers to the five tones, distinguished according to the five phases: a wood sound is blocked, its tone being jiao; a fire sound is blazing, its tone being zhi; an earth sound is broad, its tone being gong; a metal sound is clear, its tone being shang; a water sound is turbid, its tone being yu. As for the meaning of the single voice, it is elaborated in the text below. In the second [gateway], comprehensively causing sentient beings to be endowed with virtues, there are ten phrases: the first five pertain to the perfection of the fruit, and the latter five to the completion of the cause.