釋摩訶衍論 2.40

2.40

問曰：若如是義者諸眾生等云何隨順而能得入者，生疑致問。問者依何等句發何等疑？所謂依不可說不可念句故，發難隨順之疑。依第二轉言句故，發難得入之疑。於是隨順之句直疑其因，得入之句直疑其果。所以者何？善巧言說生長聞慧隨順方便，聞所成慧生長思慧隨順方便，思所成慧生長修慧隨順方便。一切善教極於言說，一切三慧盡於念法，若無言說則無三慧，若無三慧則無萬行。而真如法不可說故無有言教，不可念故則無三慧，無三慧故無以成就十地萬行。諸眾生等以何為依漸漸進修？如是疑故，作問而言云何隨順？行因能起，果德所起，若無起因則無能入，若無能入不得所入，能入謂金剛心，所入謂金剛地而已。無因以何為門，證入於如來薩婆若海中？如是疑故，作問而言而能得入。如是二問，依生滅門疑真如門，謂有眾生作如是疑：如生滅門中斷一切惡、修一切善，備足因行、圓滿果德，真如門中亦復如是，豈不可說撥加行善，不可念誹五等位。今舉此意發如是問。答曰：若知一切法雖說，無有能說可說，雖念亦無能念可念，是名隨順。若離說念名為得入者，如其次第決彼二疑，所謂隨順自有二種。云何為二？一者生滅隨順、二者真如隨順。生滅隨順中而有其二種。云何為二？一者向上隨順、二者向下隨順。向上隨順者，從信乃至金剛，能為菩提果隨順方便故。向下隨順者，從自性淨妙藏乃至第一念信，能為耶耶地隨順方便故。所言向上隨順者，因無常音聲言說，生長無常之聞慧；因無常之聞慧，生長無常之思慧；因無常之思慧，生長無常之修慧；因無常之修慧，生長無常之行德。是名向上。所言向下隨順者，因常之行德，生長常之修慧；因常之修慧，生長常之思慧；因常之思慧，生長常之聞慧；因常之聞慧，生長常之言說。是名向下。如是二門同時具足無有前後。障智別相，至於文處自當顯說。真如門中作如是說，不可說者，以無有常無常之音聲言說故；不可念者，以無有常無常之三慧故。非無自門之言說及念，作如是說，不可說不可念。以此義故，不可以異門難異門，此有故彼有、彼有故此有。若爾，真如門中言說及念何等相耶？謂有言說，非常音聲、非無常音聲，謂無能說可說如如如說。復次有念，非常三慧、非無常三慧，謂無能念可念、寂滅寂靜念。所以者何？真如門中無有往向雜亂住故。云何名為真如隨順？謂若知一切法雖說，無有常說說、無無常說說，無能說說、無可說說，是名為隨順於真如音聲。若與此相違，是名為顛倒於真如音聲。復次若知一切法雖念，無常慧念、無無常慧念，無能念念、無可念念，是名為隨順於寂滅寂靜念。若與此相違，是名為顛倒於寂滅寂靜念。已說隨順相，次決得入疑。此中有二。云何為二？一者生滅得入、二者真如得入。生滅得入中而有其二種。云何為二？一者向上得入、二者向下得入。言向上者，即金剛地。言向下者，則耶耶地。須隨順句，應審觀察。真如得入者，則自所依。以何得入？謂是雜位。云何得入？謂離說念。離何等說念耶？謂真如門俱非言說及俱非念，是故說言若離說念名為得入。第一轉言得成就故，第二轉疑決斷理明。

Question: 'If the meaning is as stated, how can sentient beings accord with and enter [it]?' This is to raise doubt and ask a question. Relying on which sentences does the questioner raise what doubts? Relying on the sentences 'cannot be spoken of' and 'cannot be thought of', the doubt of difficulty in according is raised. Relying on the sentence of the second turn of phrase, the doubt of difficulty in entering is raised. Here, the clause of according directly doubts its cause, and the clause of entering directly doubts its effect. Why is this? Skillful speech produces and develops the conforming expedient means of wisdom resulting from hearing; wisdom resulting from hearing produces and develops the conforming expedient means of wisdom resulting from reflection; wisdom resulting from reflection produces and develops the conforming expedient means of wisdom resulting from cultivation. All good teachings culminate in speech; all three types of wisdom are exhausted in phenomena of thought. If there were no speech, there would be no three types of wisdom; if there were no three types of wisdom, there would be no myriad practices. Yet the dharma of tathatā cannot be spoken of, and therefore there is no verbal teaching; it cannot be thought of, and therefore there are no three types of wisdom; lacking the three types of wisdom, there is no way to accomplish the myriad practices of the ten grounds. On what could sentient beings rely to gradually cultivate and advance? Doubting in this way, one raises the question, saying: 'How can they accord?' The cause of practice is that which can arise, and the virtue of the fruit is that which arises. If there is no cause that arises, there is no entry; if there is no entry, the entered is not attained. The 'that which enters' is the vajra mind; the 'that which is entered' is nothing other than the vajra ground. Lacking a cause, by what gate could one realize entry into the Tathāgata's ocean of sarvajña? Doubting in this way, one raises the question, saying: 'and enter?' These two questions doubt the gate of tathatā by relying on the gate of arising and ceasing, which means there are sentient beings who harbor such doubt: 'As in the gate of arising and ceasing, all evils are cut off, all goods are cultivated, causal practices are fully prepared, and the virtues of the fruit are fulfilled, so it must also be in the gate of tathatā. How could one, by "unspeakable", negate preparatory good, or by "unthinkable", defame the five equal stages?' Now, taking up this intention, one raises such a question. Answer: 'If one knows that although all dharmas are spoken of, there is neither speaker nor that which can be spoken of, and although they are thought of, there is neither thinker nor that which can be thought of, this is named according. If one is free from speaking and thinking, it is named entering'—this resolves those two doubts in their proper order. Specifically, 'according' itself has two kinds. What are the two? First, according in arising and ceasing; second, according in tathatā. Within according in arising and ceasing, there are again two kinds. What are the two? First, upward according; second, downward according. 'Upward according' means from faith up to the vajra, because it can serve as a conforming expedient means toward the fruit of bodhi. 'Downward according' means from the pristine, wondrous receptacle of self-nature down to the faith of the first thought-moment, because it can serve as a conforming expedient means toward each respective ground. That which is called 'upward according' is: based on impermanent vocal speech, it produces and develops impermanent wisdom resulting from hearing; based on impermanent wisdom resulting from hearing, it produces and develops impermanent wisdom resulting from reflection; based on impermanent wisdom resulting from reflection, it produces and develops impermanent wisdom resulting from cultivation; based on impermanent wisdom resulting from cultivation, it produces and develops impermanent practice and virtue. This is called upward. That which is called 'downward according' is: based on permanent practice and virtue, it produces and develops permanent wisdom resulting from cultivation; based on permanent wisdom resulting from cultivation, it produces and develops permanent wisdom resulting from reflection; based on permanent wisdom resulting from reflection, it produces and develops permanent wisdom resulting from hearing; based on permanent wisdom resulting from hearing, it produces and develops permanent speech. This is called downward. These two gates are simultaneously complete without before and after. The distinct marks of obstruction and wisdom will be clearly explained when reaching their place in the text. In the gate of tathatā it is stated: 'cannot be spoken of' because there is no vocal speech that is permanent or impermanent; 'cannot be thought of' because there are no three types of wisdom that are permanent or impermanent. It is not that it lacks the speech and thought of its own gate when it is stated that it cannot be spoken of and cannot be thought of. For this reason, one cannot use a different gate to refute another gate: because this exists, that exists; because that exists, this exists. If so, what are the marks of speech and thought in the gate of tathatā? It means there is speech that is neither permanent sound nor impermanent sound, meaning speech without speaker or spoken, speech as suchness. Furthermore, there is thought that is neither the permanent three types of wisdom nor the impermanent three types of wisdom, meaning thought without thinker or thought, thought of quiescence and stillness. Why is this? Because in the gate of tathatā there is no abiding in directional progression and confusion. What is called 'according in tathatā'? If one knows that although all dharmas are spoken of, there is no speaking of permanent speech and no speaking of impermanent speech, no speaking of a speaker and no speaking of what is spoken—this is named according with the sound of tathatā. If contrary to this, it is named inversion regarding the sound of tathatā. Furthermore, if one knows that although all dharmas are thought of, there is no thought of permanent wisdom and no thought of impermanent wisdom, no thinking of a thinker and no thinking of what is thought—this is named according with the thought of quiescence and stillness. If contrary to this, it is named inversion regarding the thought of quiescence and stillness. Having explained the characteristics of according, next the doubt regarding entering is resolved. Herein there are two kinds. What are the two? First, entering in arising and ceasing; second, entering in tathatā. Within entering in arising and ceasing, there are again two kinds. What are the two? First, upward entering; second, downward entering. 'Upward' refers to the vajra ground. 'Downward' refers to each respective ground. One should carefully observe in conformity with the clause of according. 'Entering in tathatā' is one's own basis. By what does one enter? It refers to the mixed stages. How does one enter? It means being free from speaking and thinking. Being free from what kind of speaking and thinking? It refers to the speech of both-not and the thought of both-not in the gate of tathatā; therefore it is said, 'If one is free from speaking and thinking, it is named entering.' Because the first turn of phrase is accomplished, the doubt of the second turn is resolved and the principle is clear.