大方廣佛華嚴經隨疏演義鈔 72.42

72.42

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.