大般涅槃經疏 1.38

1.38

三、「以佛」下，聲本末者，神力為本，大聲為末。從本垂迹，皆悉令悟非本非末。又空慧為本，種智為本，寶相為本（云云）。四、「其聲」下，聲之橫竪，遍滿是橫、有頂是竪。他解：有頂但是梵世即尼吒天，無色無身不應聞聲，故非有頂。有人引《仁王》云：無色定力能變化作香華雲等以供養佛，何以不能變化作身？此亦堪難。今作三番橫竪：一橫被六道、竪徹三界；二橫被四生、竪徹三乘；三橫被十界、竪徹等覺。故知不唯尼吒為有頂也，若以三有之頂即非想是，又三有頂即無學是，復有一頂即妙覺是，兩頂被召、一頂被請。此意既寬，豈比梵世。五、「隨其」下，聲之感應，隨類則感不一，普告則應無二。以無二之聲應不一之感，蓋不可思議。六、「今日」下，聲之歎告又為二：先歎、後告。歎令崇仰，告令悲戀。初歎又二：初雙歎兩德、次雙結兩德。初先歎內德、次歎外德。

Third, from 'by the Buddha's...' onward, the origin and branch of the voice: spiritual power is the origin, and the great voice is the branch. Tracing from the origin down to the trace, it causes all to awaken to neither origin nor branch. Furthermore, the wisdom of emptiness is the origin, the sarvākārajñatā is the origin, the jewel-like marks are the origin (and so forth). Fourth, from 'its sound...' onward, the horizontal and vertical dimensions of the voice: pervading everywhere is the horizontal, and reaching the Summit of Existence is the vertical. Another explanation holds: the Summit of Existence is merely the Brahmā world, that is, the Akaniṣṭha heaven; the Formless Realm has no body and should not hear sound, hence it is not the Summit of Existence. Someone cites the Benevolent King Sūtra, saying: 'The power of concentration of the Formless Realm can transform into clouds of fragrant flowers and the like to make offerings to the Buddha; why could it not transform into a body?' This too can be challenged. I now present three kinds of horizontal and vertical: first, horizontally covering the six destinies and vertically penetrating the three realms; second, horizontally covering the four modes of birth and vertically penetrating the three vehicles; third, horizontally covering the ten realms and vertically penetrating Equal Enlightenment. Hence we know that not only is Akaniṣṭha the Summit of Existence; if taken as the summit of the three existences, that is Naivasaṃjñānāsaṃjñāyatana; again, the summit of the three existences is the stage beyond training (aśaikṣa); there is yet another summit, which is Wonderful Enlightenment. Two summits are summoned, and one summit is petitioned. Since this meaning is so broad, how can it be compared merely to the Brahmā world? Fifth, from 'according to their...' onward, the stimulus and response of the voice: according with their types, the stimuli are not uniform; universally announcing, the response is not dual. That a non-dual voice responds to non-uniform stimuli is indeed inconceivable. Sixth, from 'Today...' onward, the praising and announcing of the voice also has two parts: first praising, then announcing. Praising causes them to revere; announcing causes them to grieve with longing. The first, praising, also has two parts: first, doubly praising the two virtues; second, doubly concluding the two virtues. The first praises internal virtue first, and external virtue second.