[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [大方廣佛華嚴經隨疏演義鈔](https://indike.org/pramana/in.bauddha.taisho.1736) › 72.42 # 大方廣佛華嚴經隨疏演義鈔 72.42 大方廣佛華嚴經隨疏演義鈔 72.42 - **Language:** Classical Chinese ### [72.42](https://indike.org/pramana/in.bauddha.taisho.1736.72.42) 疏「同聲相應」者，即《周易．乾卦．文言》之語。《易》云「同聲相應，同氣相求。水流濕，火就燥。雲從龍，風從虎。聖人作而萬物覩，本乎天者親其上，本乎地者親其下，亦各從其類也。」今取同位，故曰同聲。同謂何能？有相益顯，如世朋友互相成益，故下彼光照此，此增智力。今此照彼，益彼何疑？疏「若約教相」者，顯有二意：前約教相，人之所賤莫過於足，人之所貴莫過於頂。頂光入足，故顯敬深。二「若約證」下，自有二意，文乃有三：一頂光入足，顯此菩薩入他佛境。二「故論」下，引證。三「顯證佛境即自證故」者，是第二意，入自佛境，因圓趣果故。論言「平等攝」者，此有二意：一如來下攝足收其光，菩薩上攝光入佛境，云平等攝。二入他佛境即入自境，自他佛境無二體故，云平等攝。是以處中引論。證上證下第一平等，下疏自具。而約二光以明相攝，謂菩薩頂光入足，佛光入頂。今但入足，已顯相攝，餘可知也。 > Regarding the commentary's 'Sounds of the same tone respond to each other': this is from the 'Wenyan' of the 'Qian' hexagram in the Zhouyi. The Yijing says: 'Sounds of the same tone respond to each other; airs of the same nature seek each other out. Water flows to what is wet; fire approaches what is dry. Clouds follow the dragon; wind follows the tiger. When the sage arises, all things behold him. What is rooted in Heaven is intimate with what is above; what is rooted in Earth is intimate with what is below. Each follows its own kind.' Here, identity of stage is taken, so it is called 'the same tone'. What can identical tones do? They have the function of mutually augmenting and revealing, just as friends in the world mutually benefit and complete one another. Therefore, below, that light illuminates this one, and this one increases in the power of wisdom; now this one illuminates that one—how could one doubt that it benefits that one? Regarding the commentary's 'If according to the aspect of teaching': this shows two meanings. The former is according to the aspect of teaching: among the parts of a person, nothing is lower than the feet, and nothing is more honored than the crown of the head. The light from the crown entering the feet shows the depth of respect. Second, from 'If according to realization' onwards, there are itself two meanings, though the text has three: first, the light from the crown entering the feet reveals that this bodhisattva enters the sphere of another Buddha; second, from 'Therefore the treatise' onwards, it cites proof; third, 'Showing that realizing the Buddha's sphere is precisely realizing one's own' is the second meaning, entering one's own Buddha-sphere, because the causes are complete and proceed toward the fruit. When the treatise says 'equal gathering', this has two meanings: first, the Tathāgata gathers downward into the feet, receiving its light, and the bodhisattva gathers upward, the light entering the Buddha's sphere, which is called 'equal gathering'; second, entering another Buddha's sphere is precisely entering one's own sphere, because the spheres of one's own and another Buddha do not have two essences, which is called 'equal gathering'. Therefore, the treatise is cited in the middle to prove both the upper and lower: the first equality is detailed in the commentary below. As for clarifying mutual gathering in terms of the two lights: the bodhisattva's crown light enters the feet, and the Buddha's light enters the crown; here, merely entering the feet has already revealed their mutual gathering, and the rest can be known. > — English (machine translation) (machine translation) - [Previous: 72.41](https://indike.org/pramana/in.bauddha.taisho.1736.72.41) - [Next: 72.43](https://indike.org/pramana/in.bauddha.taisho.1736.72.43) - [Up: 72](https://indike.org/pramana/in.bauddha.taisho.1736.72) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1736~en-mt.72.42) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1736.72.42](https://indike.org/pramana/in.bauddha.taisho.1736.72.42) · Pramāṇa