大方廣佛華嚴經疏 46.34

46.34

Seventh is the patience [viewing dharmas as] like an echo. The explanation is divided into three parts: 1. the cause of the practice of patience; 2. from 'knowing all...' onward, the marks of accomplishing patience; 3. from 'This bodhisattva...' onward, the benefits of accomplishing patience. In the first part, because contemplation arises from hearing, one is able to accomplish patience. In the second part, the dharma comes first, followed by the simile. In the dharma there are two aspects: First, pointing to the dharma as identical to the simile, briefly revealing its marks, generally knowing that all sounds are like echoes. Lacking going and coming clarifies that their essence is empty. Manifesting thus reveals that their marks exist. Second, from 'Sons of the Buddha...' onward, fully comprehending that the Buddha's voice is like an echo, because it does not merely illustrate mundane sounds. In this, it first clarifies the non-existence of immediate existence: apart from the capacity [of beings], there is no sound, hence it is not internal; apart from the Buddha, there is no sound, hence it is not external; because the two dharmas are mutually dependent, it is neither internal nor external. If one says that it exists through the harmonious combination of internal and external, then there would be two sounds. The mutual dependence of internal and external reveals the absence of intrinsic nature. Next, from 'Although comprehending this sound...' onward, it clarifies the existence of immediate non-existence; hence, taking up the negation of the three, it is skillfully manifested. Second, from 'Just as...' onward, it is revealed through similes. In this there are four parts: 1. the simile, 2. the match, 3. the transferred simile, 4. the repeated match. In the first: directly citing what arises from conditions clarifies the absence of intrinsic nature in an echo. The marks of the absence of intrinsic nature have already been seen in the dharma section. However, there are five dharmas: 1. an empty valley, 2. a sound—these two are conditions; 3. the sound striking the empty valley produces a responding echo—this clarifies what is produced; 4. existing yet not real—this reveals the absence of intrinsic nature; 5. fools consider it to exist. It also contains the meanings of existence and non-existence, to be understood by analogy with the above. However, this single simile generally illustrates three dharmas: 1. Illustrating all sounds above: the valley illustrates the throat and palate, and the sound illustrates the wind-breath. 2. Illustrating the Tathāgata's voice above: the valley illustrates the Tathāgata, and the sound illustrates the conditions and receptive capacities. 3. Illustrating all dharmas: the present sūtra text omits this, but the Jin translation has it completely; in the ten similes of the *Pañcaviṃśatisāhasrikā-prajñāpāramitā*, an echo also illustrates all dharmas; in that case, the valley illustrates the tathāgatagarbha, and the sound illustrates the karmic impressions of ignorance. Second, from 'and with...' onward is the match, which matches only the Buddha's voice because it follows what is closest. Now, from the beginning up to 'causing all sentient beings to understand each according to their kind', the words contain both dharma and simile: in terms of the dharma, the Tathāgata's voice does not contradict dharmatā yet can accord with the kinds, matching the above 'skillful manifestation'; in terms of the simile, it does not contradict the phenomenal nature of the original sound, and following those who call out, each kind understands differently. Third, from 'Just as Śakra...' onward, it is further revealed through a transferred simile. This has two meanings: 1. It illustrates the Buddha's voice above, a single sound according with kinds. 2. It illustrates the bodhisattva below, universally expounding without deliberate mind. Fourth, from 'Bodhisattva...' onward is the repeated match. Third, from 'This bodhisattva...' onward are the benefits of accomplishing patience. In this there are two: 1. universally explaining according to capacities; 2. from 'Although knowing sound...' onward, clarifying the dual practice of the provisional and the real. Because it is identical to an echo in the non-obstruction between nature and marks, it is therefore that from hearing the teaching that is like an echo and comprehending sounds that are like an echo, one emits a voice that is like an echo and expounds the Dharma that is like an echo.