大方廣佛華嚴經隨疏演義鈔 9.42

9.42

疏「八、從初得道」等者，即寂寞無言門。謂《涅槃》、《楞伽》等經皆有此說。《涅槃》二十六云「若知如來常不說法，是人名為具足多聞。」《大般若》四百二十五云「我從成佛已來不說一字，汝亦不聞。」五百六十七云「眾生各各謂佛獨為說法，而佛本來無說無示。」《淨名》第一云「其說法者，無說無示。其聽法者，無聞無得。」《佛藏經》第一〈念佛品〉云「佛告舍利弗：『不能通達一切法者，皆為言說所覆，是故如來知諸語言皆為是邪。乃至少有語言，不得真實。』」上所引經但明不說，未出不說所以。若《楞伽經》兼出所以。故第三云「大慧復白佛言：『如世尊所說：我從某夜得最正覺，乃至某夜入般涅槃，於其中間不說一字，亦不已說當說。當知不說是為佛說。』大慧白佛言：『世尊！如來、應、正等覺，何因緣故說言不說是為佛說？』佛告大慧：『我因二法，故作是說。云何二法？謂緣自得法，及本住法。是名二法。因此二法故，我作如是說。云何緣自得法？若彼如來所得，我亦得之，無增無減。緣自得法究竟境界，離言說妄想、離文字二趣。云何本住法？謂古先聖道如金銀等性，法界常住，若如來出世、若不出世，法界常住，如趣彼城道。譬如士夫行曠野中，見向古城平坦正道，即隨入城受如意樂。』」彼有偈云「我某夜得道，至某夜涅槃。於此二中間，我都無所說。緣自本住故，我作如是說。彼佛及與我，悉無有差別。」有云：佛無色聲總有五義，一遮過顯德、二真俗二諦、三傳古非作、四悲願所成、五本質影像。初者為遮過患，故云不說；約顯實德，故說非無。如十卷《楞伽》第八云「如來不說墮文字法。若人言如來說墮文字法者，此即妄語。」《佛性論》第二云「如來無有色聲麁相功德可得。」兜率偈云「色身非是佛，音聲亦復然。亦不離色聲，見佛神通力。」此上皆顯有過失之色聲，則佛非有；無過失之色聲，則佛非無。二真俗二諦者，真諦離相，故明無說；俗諦隨機，故非無說。《仁王．觀空品》云「若有修習說聽，即無說聽，如虛空故、法同法性，一切皆如也。」三傳古非作者，謂佛所說，但是傳述古佛之教，非自製作。《般若論》云「須菩提言：『如來無所說。』此義云何？無有一法唯獨如來說、餘佛不說故。」四悲願所成者，謂佛所有無盡三業應眾生者，皆是曠劫悲願為因，順眾生感，非自所有，故說佛果無有色聲。然則以他為自，故亦有說。下經文云「如來不出世，亦無有涅槃，以本大願力，顯現自在法。」亦此意也。五本質影像者，謂佛三業平等普應，無彼差別影像色聲，故說非有。然即與彼差別聞見為增上緣，因質有影，故說非無。下經云「諸佛無有法，佛於何所說。但隨其自心，謂說如是法。」由上五義會諸聖教，說默無礙，皆悉有理。然上五義，《刊定記》有，而引文雜亂。今上所引，頗為改易。所以疏不引者，以不出《楞伽》二因故。謂初一即緣自得法，自所得法即是證道。證法在己，離過顯德。次三即緣本住法，本住即古先聖道，二即所證、三四即教道。傳古非作，即古先聖道。悲願所成，即兼因果耳。其本質影像但通相說，本質無者順自所證故，影像有者順古聖人。即體妙用故，故云宗通自修行，說通示未悟。不說之義小有異相，故今敘之。上雖說所默之由，皆兼有說之意，故《思益》第三云「如佛所說，汝等集會當行二事，若聖說法、若聖默然。何謂說法？何謂默然？答言：若說法，不違佛、不違法、不違僧，是名說法。若知法即是佛、離相即是法、無違即是僧，是名聖默然。又善男子！因四念處而有所說，名聖說法。於一切法無所憶念，名聖默然。」斯皆正說之時心契法理，即不說耳，明非緘口名不說耳。餘可知。藏教所攝竟。

Regarding the Commentary's statement, "Eighth, from first attaining the Path..." and so forth: this is the approach of silent wordlessness. That is to say, sūtras such as the Nirvāṇa-sūtra and the Laṅkāvatāra-sūtra all contain this teaching. The Nirvāṇa-sūtra, fascicle twenty-six, states: "If one knows that the Tathāgata constantly never expounds the Dharma, this person is called one who fully possesses broad hearing." The Mahāprajñāpāramitā, fascicle 425, states: "From the time I achieved Buddhahood until now, I have not spoken a single syllable, nor have you heard one." Fascicle 567 states: "Sentient beings each say that the Buddha expounded the Dharma solely for them, yet the Buddha originally has neither exposition nor indication." The Vimalakīrtinirdeśa, fascicle one, states: "He who expounds the Dharma has neither exposition nor indication; he who listens to the Dharma has neither hearing nor attainment." The Buddhapiṭaka-sūtra, fascicle one, "Chapter on Recollection of the Buddha," states: "The Buddha told Śāriputra: 'Those who are unable to penetrate all dharmas are completely veiled by spoken words; therefore, the Tathāgata knows that all speech is entirely false. Even the least spoken word does not attain the real.'" The sūtras cited above merely clarify the non-speaking, but have not set forth the reason for not speaking. The Laṅkāvatāra-sūtra, however, additionally sets forth the reason. Thus, fascicle three states: "Mahāmati again addressed the Buddha, saying: 'As the World-Honoured One has said: From the night I attained supreme perfect awakening up to the night I entered parinirvāṇa, in the interim I have not spoken a single syllable, nor have I already spoken or will speak. One should know that not speaking is the Buddha's speaking.' Mahāmati addressed the Buddha, saying: 'World-Honoured One! For what cause and condition does the Tathāgata, Arhat, Samyaksaṃbuddha say that not speaking is the Buddha's speaking?' The Buddha told Mahāmati: 'Relying upon two dharmas, I make this statement. What are the two dharmas? Namely, the dharma of self-realization as an object, and the fundamentally abiding dharma. These are named the two dharmas. Because of these two dharmas, I make such a statement. What is the dharma of self-realization as an object? That which those Tathāgatas attained, I also attain, with neither increase nor decrease. The ultimate realm of the dharma of self-realization as an object is free from speech and discursive thought, and free from the two destinies of written words. What is the fundamentally abiding dharma? It refers to the ancient noble Path, like the nature of gold, silver, and the like; the dharmadhātu is permanently abiding. Whether Tathāgatas appear in the world or do not appear in the world, the dharmadhātu is permanently abiding, like the road heading to that city. For example, a man travelling in a wilderness sees an even, straight path heading toward an ancient city; he then follows it, enters the city, and experiences bliss according to his wish.'" In that [sūtra], there is a verse that says: / "From the night I attained the Path / Up to the night of nirvāṇa, / In the interim between these two, / I have not spoken anything at all. / Relying on the self-[realized] and the fundamentally abiding, / I make such a statement. / Those Buddhas and myself, / None have any distinction whatsoever." / Some say: That the Buddha has neither form nor sound has, in total, five meanings: first, warding off faults and revealing virtues; second, the two truths of the ultimate and conventional; third, transmitting the ancient and not inventing; fourth, being accomplished through compassionate vows; fifth, original essence and reflected image. As for the first: in order to ward off faults and perils, it is said that he does not speak; in terms of revealing actual virtues, therefore, speaking is not non-existent. As the ten-fascicle Laṅkāvatāra, fascicle eight, states: "The Tathāgata does not expound dharmas that fall into written words. If someone says that the Tathāgata expounds dharmas falling into written words, this is false speech." The Fo xing lun, fascicle two, states: "In the Tathāgata, there are no coarse characteristics, merits, or virtues of form and sound to be apprehended." The verse from the Tuṣita Heaven says: "The physical form body is not the Buddha, / And sounds are likewise so; / Yet neither apart from form and sound / Does one see the Buddha's power of supernatural penetration." The above all reveal that regarding form and sound endowed with fault, the Buddha does not possess them; regarding form and sound devoid of fault, the Buddha is not without them. Second, the two truths of ultimate and conventional: the ultimate truth is free from characteristics, hence it is clarified as having no exposition; the conventional truth accords with capacity, hence it is not without exposition. The Renwang [jing], "Chapter on Contemplating Emptiness," states: "If there is practice of exposition and hearing, there is no exposition or hearing; because it is like empty space, dharmas are identical to dharmatā, and all are suchness." Third, transmitting the ancient and not inventing: this means that what the Buddha expounds is merely recounting the teachings of ancient Buddhas, not his own invention. The Prajñāpāramitā-śāstra states: "Subhūti said: 'The Tathāgata has nothing expounded.' What is the meaning of this? Because there is no single dharma that only the Tathāgata alone expounds and other Buddhas do not expound." Fourth, being accomplished through compassionate vows: this means that all the inexhaustible three karmas possessed by the Buddha that respond to sentient beings are caused by compassionate vows across vast kalpas; complying with sentient beings' resonance, they are not his own possession. Therefore, it is said that the Buddha-fruit has no form or sound. However, taking others as oneself, there is therefore also an exposition. A subsequent passage of the sūtra states: "The Tathāgata does not appear in the world, / Nor does he enter nirvāṇa; / Through the power of his original great vows, / He manifests sovereign dharmas." This is also the meaning. Fifth, original essence and reflected image: this means that the Buddha's three karmas are equal and universally respond, devoid of those differentiated reflected images of form and sound; therefore, it is said that they are not existent. Yet they serve as the predominant condition for those differentiated hearings and seeings; because of the essence there are images, so it is said they are not non-existent. A subsequent sūtra states: "The Buddhas have no dharmas; / Where would the Buddha expound anything? / Merely according with their own minds, / They claim that he expounds such dharmas." Bringing together the noble teachings through the above five meanings, speaking and silence are unobstructed, and all are endowed with principle. However, these five meanings exist in the Kanding ji, but its citations are disorderly. Those cited above have now been considerably revised. As for why the Commentary did not cite them, it is because they do not go beyond the two causes in the Laṅkāvatāra. That is, the first one is the dharma of self-realization as an object; the dharma realized by oneself is precisely the path of realization. When the realized dharma is in oneself, it departs from fault and reveals virtue. The next three are the fundamentally abiding dharma; fundamental abiding is the ancient noble Path: the second is that which is realized, and the third and fourth are the path of teaching. Transmitting the ancient and not inventing is precisely the ancient noble Path. Accomplished through compassionate vows encompasses both cause and fruit. As for original essence and reflected image, they merely speak of the general characteristic: that the original essence is non-existent accords with one's own realization; that the reflected image is existent accords with the ancient noble ones. Since it is the subtle function of the essence, therefore it is said that the doctrinal principle penetrates one's own practice, and the spoken instruction penetrates indicating it to those who are not yet awakened. The meaning of not speaking has slightly different characteristics, which is why it has now been recounted. Although the reasons for silence were stated above, they all contain the sense of having speech. Therefore, the Viśeṣacintabrahmaparipṛcchā, fascicle three, states: "As the Buddha said, 'When you gather together, you should practice two things: either noble expounding of the Dharma or noble silence.' What is called expounding the Dharma? What is called silence? It is answered: 'If when expounding the Dharma one does not contradict the Buddha, does not contradict the Dharma, and does not contradict the Saṅgha, this is called expounding the Dharma. If one knows that the Dharma is precisely the Buddha, that freedom from characteristics is precisely the Dharma, and that non-contradiction is precisely the Saṅgha, this is called noble silence. Furthermore, good son! When there is an exposition based on the four stations of mindfulness, it is called noble expounding of the Dharma. When one has no recollection or mindfulness toward all dharmas, it is called noble silence.'" These are all times when, precisely during true exposition, the mind accords with the principle of dharmas, which is just not speaking; it clarifies that keeping the mouth shut is not what is called not speaking. The rest can be understood. The section on subsumption by the piṭakas and teachings is concluded.