釋摩訶衍論 2.40

2.40

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.