大方廣佛華嚴經疏 48.8

48.8

第三眼、第四鼻各有一相，第五舌有四相。初一即舌廣長相。於體嚴中，宿善成者，此舉因嚴。偏此說因者，令讚演一乘故。其舌長廣，即語其體。福德人至鼻，權佛至髮際，餘大乘中明現神足方至梵世或覆三千，今直語體便覆一切。後「如來」下辨其業用。演法釋音聲，現佛釋影像。二舌掌之相。掌謂近根。「其光」下顯業用，光照諸剎，令應度者無俟觀破摶聚，自曉但合塵成，何性之有？後二同在舌端，或居左右、或在上下。觀文業用，但有展卷不同，前則卷佛海於舌端、後則展諸佛於法界。

Third, the eyes, and fourth, the nose, each have one mark. Fifth, the tongue has four marks. The first is the mark of the broad and long tongue. In the adornment of the essence, "accomplished through past good roots" adduces the adornment of the cause. The cause is specifically stated here in order to cause the praise and exposition of the Ekayāna. That the tongue is broad and long describes its essence. In a person of merit, it reaches the nose; in a provisional Buddha, it reaches the hairline; in other Mahāyāna texts, it is explained that only by manifesting spiritual powers does it reach the Brahmā world or cover the trichiliocosm; now, speaking directly of its essence, it covers everything. Later, from "the Tathāgata" downward, it distinguishes its activities and functions. Expounding the Dharma explains the vocal sound; manifesting Buddhas explains the reflected images. The second is the mark of the tongue's palm. "Palm" means near the root. From "its light" downward reveals its activities and functions: the light illuminates all lands, causing those to be saved to realize naturally—without needing to contemplate the dissolution of aggregated wholes—that it is merely formed by the combination of dust motes, so what intrinsic nature could there be? The last two are together at the tip of the tongue, situated either on the left and right, or above and below. Observing the activities and functions in the text, there is only the difference between rolling up and unfolding: the former rolls up the ocean of Buddhas at the tip of the tongue; the latter unfolds all Buddhas across the dharmadhātu.