華嚴經探玄記 1.59

1.59

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.