大方廣佛華嚴經疏 3.4

3.4

Sixth, the essence [wherein] objects are gathered [into] consciousness-only: this gathers together the previous five completely without separating from consciousness. The Vijñaptimātratāsiddhi and other texts state that everything that exists is merely an appearance of mind. The Awakening of Faith also says: 'Relying upon the dharma of the One Mind, there are two aspects: first, the aspect of the One Mind as tathatā; second, the aspect of the One Mind as arising and ceasing. Yet each of these two aspects completely gathers all dharmas, because these two aspects are not separate from each other.' The chapter 'Pure Conduct' says: 'Know that all dharmas are the intrinsic nature of mind.' Hence they are only mind-manifest. However, there are two approaches: first, the opposition between the substantial basis and the reflected image; second, the complete gathering of speaker and listener. In the first, traversing through the teachings to construct a fourfold proposition: 1. Only the substantial basis and no reflected image: this refers to the Hīnayāna, because it does not know consciousness-only. 2. Both the substantial basis and the reflected image: this refers to the initial teaching of the Mahāyāna, which holds that whether the words or meanings that the Buddha himself expounds, all are manifestations of the pure consciousness associated with the Tathāgata's pratyavekṣaṇā-jñāna, hence called the teaching of the substantial basis. The first fascicle of the Buddhabhūmi-sūtra-śāstra says: 'One opinion is: by the power of the listener's kuśala-mūla and original vows as predominant conditions, marks of words and meanings arise upon the Tathāgata's consciousness.' These marks of words and meanings are produced by the Buddha's kuśala-mūla for benefiting others and are called the Buddha's preaching; whereas the words and meanings transformed upon the listener's consciousness are called the reflected image. The Buddhabhūmi-sūtra-śāstra says: 'By the power of the Tathāgata's compassion and original vows as predominant conditions, marks of words and meanings arise upon the listener's consciousness. Although these marks of words and meanings arise directly relying on the power of one's own kuśala-mūla, because they accord with a strong condition, they are called the Buddha's preaching.' The Viṃśikā-vijñaptimātratāsiddhi says: 'Through mutual predominant influence, certainty is accomplished between the two consciousnesses.' Masters such as Dharmapāla all establish this doctrine. Yet, when saying that marks of words and meanings arise together, it is further explained that five minds gather and appear: for example, when preaching that 'all conditioned things are impermanent', there are four sounds, four characters, four names, one phrase, and the signified meaning. These fourteen marks gather and appear upon the listener's consciousness. However, the Western regions offer many interpretations; here we briefly cite one. For example, when uttering the character 'all' (zhū), there are two minds: the initial sudden mind and the seeking mind; but without yet definitively knowing to what the character 'all' pertains, there is no determinative mind. Next, when uttering the character 'conditioned things' (xíng), through prior perfuming a continuous understanding arises, and three minds arise, namely the initial sudden mind, the seeking mind, and the determinative mind, because one determinatively knows that to which the character 'all' pertains is 'all conditioned things'. Having heard the words 'all conditioned things', although one knows their intrinsic nature, one does not yet know the meaning; in order to make one know the meaning, next the character 'un-' (wú) is uttered, where there are only two minds, namely the initial sudden mind and the seeking mind, without the determinative mind, because one does not yet definitively know to what the character 'un-' pertains. Afterwards, when uttering the character 'permanent' (cháng), through the power of the preceding characters mutually perfuming, following the subsequent character there arises completely five minds, namely the initial sudden mind, the seeking mind, the determinative mind, defilement-or-purity, and the equivalent flow. At the final moment, when the four characters are complete, one is then able to understand the meaning—a total of twelve minds: the first two, the next three, the next two, and the final five; thus there are fourteen marks, the meaning of which is as explained before. The rest is as in the separate chapter. 3. Only the reflected image and no substantial basis: this refers to the actual teaching of the Mahāyāna. Separated from the minds of sentient beings, the Buddha-fruit has no forms, sounds, or virtues, but only tathatā and the wisdom of tathatā existing alone. Great compassion and great wisdom serve as predominant conditions, causing the forms and sounds of the Buddha expounding the Dharma to appear in the minds of those beings being converted whose faculties are mature; therefore, the sacred teachings are merely reflected images in the minds of sentient beings. A verse in the 'Yāma' chapter says: 'The Buddhas have no Dharma; / where could the Buddha expound anything? / Merely in accordance with their own minds, / they say that such a Dharma is expounded.' Commentators such as Nāgasena and Sthiramati both establish this doctrine. 4. Neither the substantial basis nor the reflected image: as expounded in the Sudden Teaching. Not only are there no forms and sounds of the Buddha outside the mind, the reflected image within the minds of sentient beings is also empty, because their nature is fundamentally free [from them]. Transcending speech and severing thoughts, this is indeed the teaching without teaching. A verse in the 'Sumeru' chapter says: 'The dharmatā is fundamentally empty and tranquil, / without appropriation and without perception. / Nature's emptiness is itself the Buddha; / it cannot be conceived.' The Vimalakīrtinirdeśa says: 'The one who preaches the Dharma has neither preaching nor demonstrating; the one who listens to the Dharma has neither hearing nor attaining.' The lineage of Nāgārjuna and others mostly establishes this doctrine. These four previous explanations are united into one that is perfectly interpenetrating and unobstructed, gathering sentient beings from the shallow to the profound. Second, the complete gathering of speaker and listener forms two fourfold propositions: 1. In terms of the shared teaching, forming a fourfold proposition: First, outside the Buddha's true mind there are no distinct sentient beings, because the true mind of sentient beings is itself the Buddha's true mind. Then there is only preaching and no listening; hence the teaching expounded is solely manifested by the Buddha. Second, outside the minds of sentient beings there is no distinct Buddha, because the Buddha's true mind is itself the true mind of sentient beings. Then there is only listening and no preaching; hence the teaching expounded is manifested by sentient beings themselves. The chapter 'Pure Conduct' says: 'Know that all dharmas are the intrinsic nature of mind', and so forth. Third, when the Buddha's true mind manifests, it does not obstruct the manifestation of the true mind of sentient beings; hence both preaching and listening persist, and the two teachings are established together. Fourth, because the Buddha is sentient beings, he is not the Buddha; because sentient beings are the Buddha, they are not sentient beings. Mutually subverting and both disappearing, then both preaching and listening are tranquil. Hence the Vimalakīrtinirdeśa says: 'The one who preaches the Dharma has neither preaching nor demonstrating; the one who listens to the Dharma has neither hearing nor attaining.' 2. In terms of the distinct teaching, illuminating a fourfold proposition: namely, because through non-destruction of marks, sentient beings and the Buddha exist mutually within each other; because a single sentient being is entirely within the Buddha, the approach of the fruit gathers dharmas without remainder. If sentient beings are still within the Buddha's mind, how could the teaching expounded not be solely manifested by the Buddha? Hence the chapter 'Manifestation' says: 'When the Tathāgata attained sambodhi, within his body he universally saw all sentient beings attain sambodhi, and even universally saw all sentient beings enter nirvāṇa.' Furthermore, the second fascicle of the Buddha-Nature Treatise, in the chapter 'Tathāgatagarbha', says: 'All sentient beings are entirely within the Tathāgata's wisdom, hence it is called the garbha; because the wisdom of tathatā matches the realm of tathatā. All sentient beings definitely never go beyond the realm of tathatā and are entirely held and sustained by the Tathāgata; hence it is called the garbha: sentient beings are the tathāgatagarbha.' Furthermore, below in the chapter 'Manifestation', it is clarified that all the mental thoughts, faculties, and desires of sentient beings in the kṣetras and kalpas of the three times are all suddenly manifested within a single body; how much more so the Buddha's wisdom, which is vast like empty space! Second, because the Buddha is within the minds of sentient beings, the approach of the cause gathers dharmas without remainder. If the Buddha is still within the mind, how could the teaching expounded not be manifested by the mind of sentient beings? Hence the chapter 'Manifestation' says: 'A bodhisattva-mahāsattva should know that in one's own mind, from thought to thought, there is always a Buddha attaining sambodhi. Why? Because the Buddhas and Tathāgatas do not separate from this mind in attaining sambodhi. Just like one's own mind, the minds of all sentient beings are also like this: in all of them there is a Buddha attaining sambodhi.' This clarifies that the Buddha realized tathatā within the minds of sentient beings to become a Buddha; therefore, original enlightenment is not different. Because the initial [enlightenment] is identical with the original [enlightenment], all arise from essence into function within the minds of sentient beings. When it is the nirmāṇakāya, that is itself the greatness of function of tathatā within the minds of sentient beings, and there is no separate Buddha. The Awakening of Faith mostly clarifies this meaning, showing that it is the essence and function of one's own mind. Now, according to this sūtra, because mind, Buddha, and sentient beings are without distinction, the Buddha realizes the essence of sentient beings and functions with the function of sentient beings. Third, because formerly sentient beings and the Buddha exist mutually within each other and each is real and not illusory, then cause and fruit mutually penetrate: any single sacred teaching is entirely within both minds. Therefore, the Buddha within the minds of sentient beings expounds the Dharma for the sentient beings within the Buddha's mind; the sentient beings within the Buddha's mind listen to the Dharma expounded by the Buddha within the minds of sentient beings. Fourth, because sentient beings are entirely within the Buddha, they are identical to the Buddha and are not sentient beings; because the Buddha is entirely within sentient beings, he is identical to sentient beings and is not the Buddha. The two aspects mutually condition and subvert each other, and the two stations are equally interpenetrated; that is, any single sacred teaching belongs to neither of the two minds, so that the sentient beings within the Buddha's mind do not listen, and the Buddha within the minds of sentient beings does not expound. For this reason, the chapter 'Bhadraśrī' says: 'That which arises from causes and conditions has no arising; / the dharmakāya of the Buddhas is not a body.' Furthermore, the chapter 'Verses of Praise' says: 'The Tathāgata does not expound the Dharma, / nor does he liberate sentient beings.' The Mahāprajñāpāramitā-sūtra, fascicle 425, says: 'Since I attained the Way, I have not spoken a single word, nor have you heard one', and so forth. Therefore, these four are perfectly interpenetrating and unobstructed regarding a single sacred teaching, which only then constitutes the ultimate, profound principle of consciousness-only.