阿彌陀經通贊疏 1.14

1.14

更有二宗：一、不說法宗；二、說法宗。且不說法宗，龍軍等言：佛唯有三法，謂大定智悲久離戲論曾不說法，由佛慈悲本願緣力，眾生識上文義相生。雖親依自善根力起，而就強緣名為佛說。故無性云：隨墮八時，聞者識上真非真說聚集顯現，以為教體。故經云：始從成道終至涅槃，於其中間不說一字，如母嚙指子生喚解。二者親光等言：佛身具有蘊處界等，由離分別名無戲論，豈不說法名無戲論，謂宜聞者善根本願緣力，如來識上文義相生。此文義相是佛利他善根所起，名為佛說；聞者識上雖不親得，然似彼相分明顯現，故名我聞等。世親說言：謂餘相續識差別故，令餘相續差別識生，彼此互為增上緣故。由此護法等隨機就事教說三乘。此經即是大乘所攝，三藏之中菩薩藏收，十二分中無問自說教。

Furthermore, there are two schools: first, the School of Non-expounding of Dharma; second, the School of Expounding the Dharma. As for the School of Non-expounding of Dharma, Nāgasena and others say: The Buddha possesses only three dharmas, namely great samādhi, wisdom, and compassion; having long departed from conceptual proliferation, he has never expounded the Dharma. Due to the causal power of the Buddha's compassion and fundamental vows, the images of words and meanings arise upon the consciousness of sentient beings. Although directly arising dependent on the power of their own wholesome roots, it is termed 'the Buddha's teaching' with respect to the predominant condition (adhiṣṭhānapratyaya). Thus Asvabhāva says: As they fall into the eight occasions, true and non-true speeches gather and appear upon the listener's consciousness to constitute the substance of the teaching. Therefore the sūtra states: From his attainment of the path until his nirvāṇa, during that interval he did not speak a single word—just as when a mother bites her finger, the child comes to understanding. Second, Śīlabhadra and others say: The Buddha body fully possesses the aggregates, elements, sense fields, and so forth; because it is free from discrimination, it is called 'free from conceptual proliferation.' How could it be called 'free from conceptual proliferation' by not expounding the Dharma? Due to the causal power of the wholesome roots of those fit to hear and the fundamental vows, the images of words and meanings arise upon the Tathāgata's consciousness. These images of words and meanings arise from the Buddha's wholesome roots of benefiting others and are termed 'the Buddha's teaching'; although not directly attained upon the listener's consciousness, they distinctly manifest resembling that objective aspect, hence it is said 'Thus have I heard,' and so on. Vasubandhu said: 'Due to a distinction in another continuum of consciousness, a distinct consciousness is caused to arise in another continuum, because they mutually serve as predominant conditions for each other.' Accordingly, Dharmapāla and others, conforming to faculties and approaching circumstances, taught the three vehicles. This sūtra is subsumed under the Mahāyāna, contained within the Bodhisattva Piṭaka among the three piṭakas, and is an udāna (unprompted teaching) among the twelve divisions.