華嚴經探玄記 1.59

1.59

第四緣起唯心門者，此上一切差別教法，無不皆是唯心所現，是故俱以唯識為體。然有二義：一本影相對、二說聽全攝。初中通辨諸教，總有四句：一唯本無影，如小乘教，以無唯識變現等故，達摩多羅等諸論師多立此義。二亦本亦影，如大乘始教，眾生心外佛有微妙色聲等法，由聞者善根增上緣力擊佛利他等子為因，於佛智上文義相生為本性相教。由佛此教增上緣力擊聞法者有漏無漏善根種子，聞者識上文義相生為影像相教也。《二十唯識論》云「展轉增上力，二識成決定。」護法論師等悉立此義。三唯影無本，如大乘終教，離眾生心，佛果無有色身言聲事相功德，唯有如如及如如智，大悲大願為增上緣，令彼所化根熟眾生心中現佛色聲說法，是故聖教唯是眾生心影像。故下文云「一切諸如來，無有說佛法，隨其所應化，而為演說法。」又云「如來法身不思議，無色無相無倫匹，示現色像為眾生，十方受化靡不見。」如是非一。龍軍、堅慧諸論師等並立此義。四非本非影，如頓教中，非直心外無佛色等，眾生心內所現之佛亦當相空，以唯是識無別影故、色等性離無所有故、一切無言無言亦無故，是故聖教即是無教之教。如經云「如來不出世，亦無有涅槃。」又《密嚴經》明佛常在法界，無不出世等。龍樹等宗多立此義。此前四說總為一教，圓融無礙皆不相妨，以各聖教從淺至深攝眾生故。思之可見。第二說聽全收者，亦四句：一離佛心外無所化眾生，況所說教，是故唯是佛心所現。此義云何？謂諸眾生無別自體，攬如來藏以成眾生。然此如來藏即是佛智證為自體，是故眾生舉體總在佛智心中。下文云「諸佛悉了知，一切從心轉。」又云「如來菩提身中，悉見一切眾生發菩提心修菩薩行成等正覺，乃至見一切眾生寂滅涅槃亦復如是。皆悉一性，以無性故。」又云「三世一切劫，佛剎及諸法，諸根心心法，一切虛妄法，於一佛身中，此法皆悉現。」又《佛性論》第二〈如來藏品〉云「一切眾生悉在如來智內，故名為藏。以如如智稱如如境故。一切眾生決定無有出如如境者，並為如來之所攝持故，名所藏眾生為如來藏。是故離佛心智無一法可得。」二總在眾生心中，以離眾生心無別佛德故。此義云何？佛證眾生心中真如成佛，亦以始覺同本覺故，是故總在眾生心中從體起用，應化身時即是眾生心中真如用大，更無別佛。《起信論》中盛明此義。又下文云「若人欲求知，三世一切佛，應當如是觀，心造諸如來。」三隨一聖教全唯二心，以前二說不相離故。謂眾生心內佛為佛心中眾生說法，佛心中眾生聽眾生心佛說法，如是全收說聽無礙，是謂甚深唯識道理。四或彼聖教俱非二心，以兩俱形奪不竝現故、雙融二位無不泯故。謂佛心眾生無聽者故、眾生心佛無說者故，兩俱雙泯，二相盡故。經云「夫說法者無說無示，亦其聽法者無聞無得。」又此下文云「眾生所生非是生，亦無流轉生死中。」又經云「如來不說法，亦不度眾生。」如是等。是故此四，於一聖教圓融無礙，方為究竟。

Fourth, the gate of dependent origination being mind-only: all the differentiated teachings above are without exception manifested by the mind alone; therefore all take consciousness-only as their essence. However, there are two meanings: first, the correlation of archetype and reflection; second, the complete subsumption of speaker and listener. Within the former, comprehensively discriminating all teachings, there are four propositions in total: First, only archetype and no reflection, as in the Hīnayāna teaching: because there is no transformation or manifestation of consciousness-only, masters such as Dharmatrāta mostly establish this meaning. Second, both archetype and reflection, as in the initial teaching of the Mahāyāna: outside the minds of sentient beings, the Buddha has subtle and wondrous form, sound, and other dharmas; through the predominant conditioning force of the listener's roots of virtue stimulating the Buddha's seeds for benefiting others and the like as cause, the marks of text and meaning arise upon the Buddha's wisdom as the archetype teaching. Through the predominant conditioning force of this teaching of the Buddha stimulating the listener's seeds of defiled and undefiled roots of virtue, the marks of text and meaning arise upon the listener's consciousness as the reflection teaching. The *Viṃśikāvṛtti* states: "Through mutual predominant power, determinations are accomplished in both consciousnesses." Masters such as Dharmapāla all establish this meaning. Third, only reflection and no archetype, as in the final teaching of the Mahāyāna: apart from the minds of sentient beings, in the Buddha-fruit there are no concrete phenomenal merits of form-body or vocal sounds; there is only suchness and the wisdom of suchness; great compassion and great vows serve as the predominant condition, causing the form, sound, and preaching of the Buddha to manifest within the minds of those transformed sentient beings whose faculties have ripened; therefore the noble teaching is solely the reflection of sentient beings' minds. Hence the text below states: "All Tathāgatas / Do not speak the Buddha-dharma; / In accordance with those they should transform, / They expound the Dharma for them." And it says: "The Tathāgata's dharmakāya is inconceivable, / Devoid of form, devoid of marks, without peer; / Manifesting forms and images for sentient beings, / None in the ten directions who receive transformation fail to see them." Passages like these are not singular. Masters such as Nāgasena and Sthiramati all establish this meaning. Fourth, neither archetype nor reflection, as in the sudden teaching: not only are there no Buddha-forms or the like outside the mind, but the Buddha manifested within the minds of sentient beings is also empty in its very mark, because it is consciousness-only without a separate reflection, because the nature of form and the like is detached and non-existent, and because all is non-speech and non-speech is also non-existent; therefore the noble teaching is the teaching of non-teaching. As the sūtra states: "The Tathāgata does not appear in the world, / Nor is there nirvāṇa." Furthermore, the *Ghanavyūha Sūtra* explains that the Buddha constantly resides in the dharmadhātu, not failing to appear in the world, and so on. The school of Nāgārjuna and others mostly establishes this meaning. These four prior explanations together constitute one teaching, perfectly interpenetrating without obstruction and not hindering one another, because each noble teaching gathers sentient beings from the shallow to the deep. Contemplating it, this can be seen. Second, the complete subsumption of speaker and listener also has four propositions: First, outside the Buddha's mind there are no sentient beings to be transformed, much less a teaching to be spoken; therefore it is solely manifested by the Buddha's mind. What does this mean? Sentient beings have no separate own-essence; they gather the tathāgatagarbha to become sentient beings. Yet this tathāgatagarbha is itself verified by the Buddha's wisdom as its own essence; therefore sentient beings in their entire essence are completely within the mind of the Buddha's wisdom. The text below states: "All buddhas completely know / That all evolves from the mind." It also states: "Within the Tathāgata's bodhikāya, one completely sees all sentient beings generating the bodhicitta, practicing the bodhisattva path, and accomplishing correct and equal awakening, down to seeing all sentient beings attaining tranquil extinction and nirvāṇa in the same manner. All are of one single nature, because of having no nature." It also states: "All kalpas of the three times, / Buddha-lands and all dharmas, / All faculties, mind, and mental factors, / All illusory dharmas, / Within a single Buddha-body, / All these dharmas manifest." Furthermore, fascicle 2, "Chapter on the Tathāgatagarbha" of the *Buddha-Nature Treatise* states: "All sentient beings are entirely within the Tathāgata's wisdom; hence it is named garbha (matrix/womb). Because the wisdom of suchness accords with the realm of suchness. Sentient beings definitely never go beyond the realm of suchness, and all are maintained and gathered by the Tathāgata; hence sentient beings as that which is contained are named the tathāgatagarbha. Therefore apart from the Buddha's mind-wisdom, not a single dharma can be obtained." Second, it is completely within the minds of sentient beings, because apart from the minds of sentient beings there are no separate Buddha-virtues. What does this mean? The Buddha attains buddhahood by realizing the suchness within the minds of sentient beings, and also because initial awakening is identical to original awakening; therefore completely within the minds of sentient beings, function arises from essence; at the time of the responsive and transformational bodies, that is precisely the great function of suchness within the minds of sentient beings, and there is no other Buddha. The *Awakening of Faith* extensively clarifies this meaning. Furthermore, the text below states: "If one wishes to know / All buddhas of the three times, / One should contemplate thus: / The mind creates all Tathāgatas." Third, in accordance with any single noble teaching, it is entirely nothing but the two minds, because the prior two explanations are not separated from one another. That is, the Buddha within sentient beings' minds expounds the Dharma for the sentient beings within the Buddha's mind; the sentient beings within the Buddha's mind hear the Dharma expounded by the Buddha within sentient beings' minds. Thus completely subsuming both, speaking and listening are unhindered; this is called the profound principle of consciousness-only. Fourth, or that noble teaching is neither of the two minds, because both mutually outshine and eliminate each other so that they do not appear together, and doubly interpenetrating both states, there is none that is not extinguished. That is, the sentient beings in the Buddha's mind have no listener, and the Buddha in sentient beings' minds has no speaker; both are doubly extinguished, because the two marks are exhausted. The sūtra states: "One who expounds the Dharma has nothing to expound and nothing to demonstrate; one who hears the Dharma has nothing to hear and nothing to attain." Furthermore, the text below states: "That which is born of sentient beings is not birth, / Nor is there transmigration in saṃsāra." The sūtra also states: "The Tathāgata does not expound the Dharma, / Nor does he liberate sentient beings." Such are the passages. Therefore these four, perfectly interpenetrating without obstruction within a single noble teaching, only then are ultimate.