大方廣佛華嚴經隨疏演義鈔 24.46

24.46

Regarding the commentary's phrase “Because of the single Brahmā sound”: First, it refers only to the Brahmā sound of the Five Indias, the intention resting on oneness; second, because this single Brahmā sound accords with nature, it is all-pervasive; third, this single Brahmā sound already contains within it all sounds. Hence the commentary explains: “Because phenomena and principle are interfused.” The single Brahmā sound is a phenomenon; because phenomena are interfused with principle, the one contains the all. Fourth, regarding “many rains of Dharma”: In accordance with that single prior sound, it expounds phenomena such as the four truths, the twelve links of dependent origination, the six pāramitās, and cause and effect. Fifth, according as any single phenomenon is expounded, it is equipped with numerous phrases and words, just as the Chapter on the Four Truths expounds the four noble truths pervading the dharmadhātu, with principal and attendant beings without end. Sixth, in accordance with the single prior sound and single phenomenon, each conforms to the sounds of all sentient beings, just as a hundred currents of wind each blow through many orifices, competing in uttering distinct sounds. The third point above—that one sound contains many—means that the Buddha's sound inherently possesses them within itself. Here, that the one contains many means that, in accordance with the single sound, it outwardly assimilates to the types of sentient beings. Seventh, in accordance with each category of sound, each pervasively reaches all places, and so too for the many categories. Eighth, it solely proclaims in accordance with nature, because it interfuses distinctions. Ninth, it can cause the myriad categories [of beings] to see and hear the pure nature above. Tenth, in accordance with what is heard, whether of great or small [capacity], the benefit is in each case ultimate. As for the statement “This can be seen in the passages of the text”: each of the above eight meanings corresponds to a single line, and only the ninth meaning encompasses three lines. The tenth is also one line; hence, twelve lines contain ten meanings. Regarding the commentary's statement “The mention of shadows and images reveals freedom from spatial location”: This line introduces the topic, and the text below explains it separately. It distinguishes shadows and images into two metaphors. “Shadow” adopts the metaphor of light and shadow; hence it says that when light is in the east, the shadow is in the west, and so forth. Yet the metaphor of light and shadow itself contains two senses: First, either a body or a tree is used to metaphorise the capacities of sentient beings, the light of the sun and moon is used to metaphorise the Buddha's wisdom, and the perceived shadow is used to metaphorise the Buddha's physical form. Just as, in response to Ghoṣila's short stature, the Buddha's wisdom faces him as a three-foot shadow; whereas in response to Anantakāya's tall stature, the Buddha's wisdom faces him as a shadow that reaches the summit of the realms and still exceeds it. The present text does not adopt this sense. Second, the physical substance metaphorises the dharmakāya, because it lacks dual characteristics. The light metaphorises the responsive capacity of beings, because the responses differ according to east and west. The shadow metaphorises the physical form, because it moves east or west according to the response of beings to the light. The present text adopts this sense, stating that it has no spatial location. Second, the single entity of the image is used for the metaphor of a reflection in a mirror; hence it says that facing the physical substance, the reflection arises. Having nowhere from which it comes and nowhere to which it goes, it has no spatial location. Below “Therefore this shadow and reflection”, it concludes both metaphors with the words “having no spatial location”, the meaning intending to illuminate emptiness. Regarding the commentary's statement “The mention of ‘like space’ refers to its being unobtainable, etc.”: “Etc.” covers four meanings. That is, within this verse, five meanings are like space: First, unobtainability: there is no thing to be obtained, because wisdom observes it to lack intrinsic nature. Second, non-arising: because it does not come from non-existence into existence. Third, absence of initiation or creation: because it is not newly produced. Fourth, manifesting before things in response to them: because there is no single thing that is not situated within space, according with differences in the size of vessels and their apertures. Fifth, equality: the empty space of the ten directions is immeasurable in all cases, and the empty space of the three time periods shares a single characteristic. As for the five meanings of the Tathāgata: First, freedom from characteristics; second, true permanence; third, serene quiescence—these three are quiescent and unmoving; fourth, responding wherever there is an impulse; fifth, equality of essence, characteristic, and function. Viewed from one Buddha to another, they are equal and non-dual.