大方廣佛華嚴經疏 48.8

48.8

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.