大方廣佛華嚴經隨疏演義鈔 13.28

13.28

Regarding the commentary’s “Ninth, the non-obstruction of phenomenon and phenomenon” and below, the commentary text has three parts: first, marking both together; next, directly revealing the text; and afterwards, analogically explaining the meaning. Now, in the first part, it marks both text and meaning together, selecting the text while setting aside the meaning. Next, in “the text is identical to…” and below, it directly reveals the perfect fullness of the text. “Text” refers to name, phrase, and phoneme. As for the expression “complete voice,” it has two meanings. First, following the above point that names and so forth have no substantial essence apart from sound, here the text of the complete voice essence also relies upon it. Second, since it is called a complete voice, it is only when words and phrases are all fully present that it can be called complete. If it were a single, uniform sound, the old explanation would not be correct. Below, it quotes various sūtras to establish that this teaching essence is endowed with the ten profound gates. Regarding the commentary’s “The Buddha expounds with a single wondrous voice…” and so forth, the sūtra text has three main sections: first, a single voice is heard everywhere, merely showing its pervasiveness; next, stating that it fully contains all voices, this single voice instantaneously possesses many voices—namely, the distinct voices of myriad kinds of beings, like the goddess Shan-kou; third, that the Dharma rain falls everywhere, meaning that according to each single voice, it fully preaches all vast and small, provisional and ultimate, inexhaustible Dharma gates, and moreover each single phenomenon fills the dharmadhātu. The three sections encompass four meanings: the third is unfolding one to be pervasive, and the second is one gathering all. Unfolding and rolling up without obstruction, all are simultaneous—what sound or what phenomenon is not fully present? Shortly below in that sūtra it says: “The ocean of all expressions, all voices conforming to each species, in all lands, constantly turn the unsurpassed wheel,” and so on, so the layered repetitions are even more numerous. Here it only quotes a single verse, which suffices to reveal simultaneous and complete endowment. Regarding the commentary’s “Just as written characters…” and so forth, it extracts the meaning from the “Tathāgata’s Turning of the Dharma Wheel” and quotes it in brief, hence the word “and so forth.” If quoted in full, the sūtra states: “Sons of the Buddha! The Tathāgata’s wheel of Dharma enters into all languages, words, and letters without dwelling anywhere. Just as written characters generally enter into all matters, all speech, all calculations, and all worldly and supramundane places without dwelling anywhere, the Tathāgata's voice is also like this: it generally enters into all places, all sentient beings, all phenomena, all karmas, and all retributions without dwelling anywhere. The various kinds of speech of all sentient beings are not separated from the Tathāgata’s wheel of Dharma. Why is this? Because the true mark of vocal sound is itself the wheel of Dharma. Sons of the Buddha! Bodhisattva-mahāsattvas should understand the Tathāgata’s turning of the wheel of Dharma in this way.” In this sūtra text, the teaching and the metaphor themselves mirror and omit one another; therefore, the commentary extracts the meaning and quotes it in brief. Regarding the commentary’s “This mutual entry is also mutual containment,” according to the text cited, it is the meaning of mutual entry. This mutual entry is itself the gate of the mutual containment of the one and the many without identity. That which is able to enter is called ‘entering’; that which is entered is called ‘containing.’ That which is able to contain is the entered, and that which is contained is that which can enter. Their names differ according to the perspective of the meaning, but containing and entering are a single meaning. Regarding the commentary’s “All in the place of enlightenment hear it, yet it does not go beyond the assembly,” this refers to the metaphor of the Great Brahmā King and his assembly in the vocal sound section of the “Manifestation” chapter. If quoted in full, the sūtra states: “Furthermore, sons of the Buddha! Just as the Great Brahmā King dwelling in the Brahmā palace produces a Brahmā voice, and none among the Brahmā assembly fails to hear it, yet that voice does not go beyond the assembly, and all the Brahmā gods give rise to this thought: ‘The Great Brahmā King is speaking exclusively with me’; the Tathāgata’s wondrous voice is also like this: none in the assembly of the place of enlightenment fails to hear it, yet its voice does not go beyond the assembly. Why is this? Because those whose faculties are not yet mature ought not to hear it. Those who hear the voice all have this thought: ‘The Tathāgata, the World-Honoured One, is speaking exclusively with me.’ Sons of the Buddha! The Tathāgata’s voice neither goes out nor abides, yet it can accomplish all deeds; this is the fifth characteristic of the Tathāgata's voice.” The explanation states: Those in the assembly who hear it take the mature faculties as ‘inside the assembly’ and the immature faculties as ‘outside the assembly.’ The rest can all be understood. That those who ought to hear it obtain hearing is the manifest. That those who ought not to hear it do not hear it is the hidden. Regarding the commentary’s “Each understanding according to their own kind,” there is further differentiation within hearing. If one hears the Mahāyāna, the Mahāyāna is manifest; if one does not hear the two vehicles, the two vehicles are hidden. If one hears the Hinayāna, the great is hidden and the small is manifest, and so on, as can be understood. Regarding the commentary’s “It also says that the Tathāgata's vocal sound…” and so forth, it is the sixth characteristic immediately below that. The sūtra states: “Sons of the Buddha! Just as various waters are all of the same single flavor, but due to the differences in vessels the water has distinctions, yet the water has no thoughts or deliberations and also has no discrimination; the Tathāgata’s vocal sound is also like this: it is only of a single flavor, which is to say the flavor of liberation, yet in accordance with the differences in the mental vessels of sentient beings there are immeasurable distinctions, while it has no thoughts or deliberations and also has no discrimination.” However, this single text confirms two meanings: if one takes the various vessels as each receiving it without knowing one another, that is the hidden and manifest; if one takes the single flavor according to the vessels, that is the pure and mixed. The goddess Shan-kou is also from that chapter. The sūtra states: “Furthermore, sons of the Buddha! Just as the king of the Paranirmitavaśavartin heaven has a heavenly concubine named Shan-kou (Suvadanā), and from her mouth she produces a single voice, which is harmonized with a hundred thousand kinds of music, and within each kind of music there are further a hundred thousand distinct voices. Sons of the Buddha! That woman Shan-kou produces from a single sound of her mouth such immeasurable sounds. You should know that the Tathāgata is also like this: within a single sound he produces immeasurable sounds, which, in accordance with the differences in the mental inclinations of sentient beings, all reach everywhere and cause them all to attain understanding.” That is the fourth characteristic, the one instantaneously possessing all, which is the subtle and minute gate. Regarding the commentary’s “From the ‘Asaṃkhyeya Chapter’ up to ‘inexpressible’…” and so forth, “and so forth” stands for the rest of the sūtra text. The sūtra states: “Each single Buddha-dharma is inexpressible; the various purities are inexpressible; emitting wondrous sounds is inexpressible; turning the true wheel of Dharma is inexpressible. Within each of those wheels of Dharma, the expounding of sūtras is inexpressible; within each of those sūtras, the distinguishing of Dharma gates is inexpressible. Within each of those Dharma gates, the further speaking of phenomena is inexpressible; within each of those phenomena, the subduing of sentient beings is inexpressible.” In the above sūtra text there are already several layers, yet it only speaks of one single phenomenon. Every single phenomenon is like this, mutually entering in multiple layers, thus forming the inexhaustible. Again, it says in that text: “The pure true mark is inexpressible; expounding sūtras is inexpressible. Within each of those sūtras, preaching Dharma gates is inexpressible. Within each of those Dharma gates, the further speaking of phenomena is inexpressible. Within each of those phenomena, all definitive determinations are inexpressible. Within each of those definitive determinations, the subduing of sentient beings is inexpressible. Inexpressible are the phenomena of the same kind; inexpressible are the minds of the same kind. Inexpressible are the phenomena of different kinds; inexpressible are the minds of different kinds. Inexpressible are the faculties of different kinds; inexpressible are the words of different kinds. In thought after thought, in all the places of practice, the subduing of sentient beings is inexpressible,” and so forth; these are also of this category. Regarding the commentary’s “instantaneously expounding in a single thought-moment,” instantaneously expounding in a single thought-moment the teachings of immeasurable kalpas, how could the ten time periods not be mutually interpenetrating? The fifth fascicle says: “Deities under trees, numbering as the dust motes of realms, / All together rely upon this place of enlightenment; / Before the bodhi tree of each respective Tathāgata, / In thought after thought they proclaim the gates of liberation,” and so forth.