說無垢稱經疏 1.16

1.16

三、明經體性者，經體有二：一能詮文、二所詮義。文是所依、義是能依，由能詮文，義得顯故。若依清辨釋此二體，依世俗諦，所詮經體，以一切有為無為諸法或空或有。諸法為體，通以一切為所詮故。此下經云「譬如幻人為幻人說法」，其性非無，然假非實。能詮教中可亦說有句言章論，聲為體性。梵云鉢陀，此翻為跡，當護法名。但顯法體，不顯義故。亦可句有二種：一、集法滿足句，如說不生亦不滅、不來亦不去、不一亦不異、不常亦不斷。此一一句義雖未圓，亦得名句，義圓滿故。最初音聲能集顯法，名之為跡。教為理之跡，如尋跡以得眾，故得教而觀義，不立字名，初立此跡。二、顯義周圓句，如說諸行無常，有生滅法，生滅滅已，彼寂為樂。此一一句義皆足故。今取前解集法滿足之句，不取顯義周圓之句。梵云縛（去聲）迦，此云言也。顯義周圓，名之為言，即當護法所說之句。梵云鉢刺迦羅，此云章也。章是明義段義，一章一段以明諸義。梵云奢薩呾羅，此翻為論，總周一部立以論名。此四以聲而為體性，從狹至寬，詮法周備。初顯體、次顯義、次廣明、後周備，故立此四，不立字名，《般若燈論》具詳之矣。此依世俗。若依勝義，能詮所詮一切皆空。故下經言「法無名字，言語斷故。法無有說，離覺觀故。法無形相，如虛空故。乃至廣說，夫說法者無說無示，其聽法者無聞無得。」法性體空，何教何理？依此世俗、勝義二理，故下經云「說法非有亦非無。」勝義體空，說法非有；世俗體有，言亦非無。又勝義體空，故言非有，亦復非無。法性既空，何得定說或空或有？是故雙非。由此世俗，可以教義而為經體。若依勝義，一切皆空，無體不體。若依護法等菩薩，勝義世俗皆以能詮所詮二法而為教體。且世俗諦所詮，通以有為無為、若空若有諸法為體，即以三性為所詮體。「法無有我，離我垢故」，遍計所執。「從癡有愛，即我病生」，依他起性也。「一切法皆如也」，圓成實性亦如也。如是等文，上下甚多。既詮但以聲名句文以為體性，《十地論》說「說者聽者俱以二事而得究竟：一者聲、二善字。」又《解深密經》中，於第九地說斷二愚：一於無量所說法、無量名句字、陀羅尼自在愚。《成唯識論》第九卷釋言「無量名句字者，謂法無礙解。所說法者，義無礙解。名句字者，能詮之文。所說法者，所詮之義。」《對法》第一說「成所引聲者，謂諸聖所說聲。」《成唯識論》第二復言「由此法詞二無礙解，境有差別：法緣名等，詞緣於聲。」故依世俗，聲等為體。若依勝義，通論諸法體性有四：一攝相歸性體、二攝餘歸識體、三攝假隨實體、四假實別論體。攝相歸性體者，一切有為無為等法，體即真如，真如為本。故《大般若》言「一切有情皆如來藏。」《勝鬘》亦言「夫生死者，是如來藏。若無如來藏者，不能厭苦、樂求涅槃。是故如來藏，是依、是持、是建立。」無垢稱言：「一切有情皆如也。一切法亦如也。」又言：「從無住本立一切法。」如是等文，誠證非一。攝餘歸識體者，一切法體皆不離識。《花嚴》第九說「心如工畫師，畫種種五蔭，一切世間中，無法而不造。如心佛亦爾，如佛眾生然，心佛及眾生，是三無差別。諸佛悉了知，一切從心轉。若能如是解，是人見真佛。身亦非是心，心亦非是身，作一切佛事，自在未曾有。若人欲求知，三世一切佛，應當如是知，心造諸如來。」無垢稱言：「以心垢故，眾生亦垢。」如是非一。攝假隨實體者，一切假法都無別體，隨本所依實法為性，如忿恨等即瞋為體，假名淨土四塵為體，假名眾生五蘊為體，一切諸佛五法為體。假實別論體者，假實用殊，各各別說。如經下說「或有佛土，音聲名字而作佛事。」其名句等，法處所攝，不相應法；所起之聲，聲處所收，色聚所攝。如是非一。今說教體，若文若義皆有此四：一者文義。攝相歸性，通以真如為體。真如者，一切法之本性。如海水以鹹為性，眾水至海味變皆鹹，萬法歸真並同一味。故《般若》云「若以色見我、以音聲尋我，彼生履邪路，不能當見我。」天親論云「應化非真佛，亦非說法者。說法不二取，無說離言相。」此經〈聲聞品〉云「無垢稱語善現言：『文字性離，無有文字是則解脫。解脫相者，即諸法也。』」又云「性非見聞覺知，若行見聞覺知，是則見聞覺知，非求法也。」又〈不思議品〉云「法無戲論。若言知苦斷集證滅修道，是則戲論，非求法也。」〈觀眾生品〉云「從無住立一切法。」如是等文，誠證非一。二攝餘歸識，處謂能詮。若取根本，以能說者識心為體；若取於末，以能聞者心識為體。故《二十唯識》云「展轉增上力，二識成決定。」故〈序品〉云「隨其法教即有妙福，隨其妙福即有妙惠，隨其妙惠即有妙智，隨其妙智即有妙行，隨其妙行即有清淨自心，隨其自心即有清淨諸妙功德。」《解深密》說「諸識所緣，唯識所現。」又《阿毘達磨經》云「成就簡擇者，有智得定者，思惟一切法，如義皆顯現。」此證甚多。三攝假隨實，所詮有四：一者心，深心是菩薩淨土。二者心所，念處、正勤、神足、根、力、覺支、道支眾生來生其國。三者色，三十二相莊嚴眾生來生其國。四者無為，若無作相即是無為。無為法中云何有見？故知所詮實唯說四。如是上下，文非一處，不能繁引，且指如斯。能詮有一，唯一音聲以為體性。此經〈香臺品〉上方九百萬菩薩問維摩詰：「釋迦如來以何說法？」維摩詰言：「此土眾生剛強難化，故佛為說剛強之語。」語即音聲以為體故。《法花》亦言「我等今者真是聲聞。」以佛道聲令一切聞，故教即聲。四相用別論，所詮有五：一心、二心所、三色、四不相應、五無為。餘四如前。不相應者，「無以生滅心行說實相法。」又云「語言文字為佛事故。」此一唯假，餘四通實。能詮有四：一聲、二文、三名、四句。故此經〈菩薩行品〉云「或有佛土，以音聲語言文字而作佛事。」上來引證略舉少分，以理准文，經體定爾。又有四種：一因緣、二唯識、三無相、四真如。准前宗中，皆應引說，不可以文說真如故。無餘三法，文說無相。無餘二法，文說唯心。無餘一法，諸有智者如理應知。

Third, explaining the essential nature (svabhāva) of the sūtra: the sūtra's essence is twofold: first, the expressive text; second, the expressed meaning. The text is that upon which [the meaning] relies, and the meaning is that which relies upon it, because it is by means of the expressive text that the meaning is made manifest. If we follow Bhāviveka's explanation of these two essences: according to conventional truth, the essence of the sūtra as the expressed [meaning] consists of all conditioned and unconditioned dharmas, whether empty or existing. All dharmas constitute its essence because all [dharmas] are comprehensively taken as the expressed. Below, this sūtra says: 'Just as an illusory person expounds the Dharma to an illusory person,' their nature is not non-existent, yet it is nominal, not real. Within the expressive teaching, one may also say there are phrases (pada), words (vākya), chapters (prakaraṇa), and treatises (śāstra), having sound as their essential nature. In Sanskrit it is called pada, which is translated here as 'footprint' (ji), corresponding to Dharmapāla's [definition of] 'name' (nāma). It merely manifests the essence of a dharma, without manifesting its meaning. Alternatively, pada has two kinds: first, a pada that collects dharmas to completion, as when saying 'neither arising nor ceasing, neither coming nor going, neither one nor different, neither eternal nor annihilated.' Although the meaning of each individual phrase here is not yet complete, it is still called a pada because the [aggregate of] meaning is fulfilled. The initial sound that can collect and manifest a dharma is called a 'footprint' (pada). The teaching is the footprint of the principle, just as one tracks footprints to find the herd; thus, grasping the teaching one contemplates the meaning. The term 'syllable/phoneme' (akṣara) is not established here; this 'footprint' is established first. Second, a pada that fully rounds out a meaning, as when saying 'All conditioned phenomena are impermanent; they are dharmas of arising and ceasing; when arising and ceasing have ceased, that calming is bliss.' Here, the meaning of each individual phrase is complete. Now we take the former explanation of the pada that collects dharmas to completion, not the pada that fully rounds out a meaning. In Sanskrit it is called vākya (falling tone); here it is called 'word' (yan). That which fully rounds out a meaning is called a vākya, which corresponds to the 'phrase' (pada/vākya) spoken of by Dharmapāla. In Sanskrit it is called prakaraṇa; here it is called 'chapter' (zhang). A chapter is a section that clarifies meaning; each chapter and section clarifies various meanings. In Sanskrit it is called śāstra; here it is translated as 'treatise' (lun), which encompasses an entire work under the name of a treatise. These four have sound as their essential nature; moving from the narrow to the broad, they express the Dharma with full completeness. First manifesting the essence, next manifesting the meaning, next explaining extensively, and finally fully completing it—hence these four are established without establishing the designation of 'syllable/phoneme' (akṣara), as detailed fully in the Prajñāpradīpa-śāstra. This is according to the conventional [truth]. If according to the ultimate truth, both the expressive and the expressed are entirely empty. Therefore the sūtra below states: 'The Dharma has no names, because speech is cut off. The Dharma has no exposition, because it is free from vitarka and vicāra. The Dharma has no physical form, because it is like space... up to the extensive exposition: Indeed, he who expounds the Dharma neither expounds nor indicates; he who listens to the Dharma neither hears nor attains.' Since the nature of dharmas is empty in essence, what teaching and what principle could there be? Relying on these two principles of conventional and ultimate, the sūtra below therefore states: 'Expounding the Dharma is neither existing nor non-existing.' As it is empty in ultimate essence, expounding the Dharma does not exist; as it exists in conventional essence, the speech is also not non-existent. Furthermore, because it is empty in ultimate essence, it is said to be non-existent, yet neither is it non-existent. Since the nature of dharmas is empty, how could one definitively state it to be either empty or existing? Therefore both are negated. Thus conventionally, teaching and meaning can constitute the essence of the sūtra. If according to the ultimate, all is empty, with neither essence nor non-essence. If according to Bodhisattva Dharmapāla and others, both the ultimate and conventional take both the expressive and expressed dharmas as the essence of the teaching. Now, as for the expressed of conventional truth, it comprehensively takes conditioned and unconditioned, empty and existing dharmas as its essence; that is, it takes the three natures (trisvabhāva) as the essence of the expressed. 'The Dharma has no self, because it is free from the defilement of a self' is the parikalpita (imagined nature). 'From ignorance there is craving, and thus my illness arises' is the paratantra (other-dependent nature). 'All dharmas are also suchness (tathatā)' is the pariniṣpanna (consummated nature). Such texts are very numerous throughout. Since what is expressed takes sound, name, phrase, and phoneme as its essential nature, the Daśabhūmika-śāstra states: 'Both the speaker and the listener attain consummation through two things: first, sound; second, correct phonemes.' Furthermore, in the Saṃdhinirmocana-sūtra, it is said that on the ninth bhūmi two ignorances are severed: first, ignorance regarding mastery over the immeasurable spoken Dharmas, immeasurable names, phrases, phonemes, and dhāraṇīs. The ninth fascicle of the Vijñaptimātratāsiddhi-śāstra explains: '"Immeasurable names, phrases, and phonemes" refers to the unhindered comprehension of dharmas (dharma-pratisaṃvid). "Spoken Dharmas" refers to the unhindered comprehension of meaning (artha-pratisaṃvid). Names, phrases, and phonemes are the expressive texts. The spoken Dharmas are the expressed meanings.' The first fascicle of the Abhidharmasamuccaya states: 'Sounds brought forth by realization refer to the sounds spoken by the noble ones.' The second fascicle of the Vijñaptimātratāsiddhi-śāstra further states: 'Due to this, these two unhindered comprehensions of dharmas and language (nirukti-pratisaṃvid) have distinct objects: dharmas takes names and so forth as object; language takes sound as object.' Therefore, according to the conventional, sound and the like constitute the essence. If according to the ultimate, comprehensively discussing the essential nature of all dharmas, there are four: first, the essence that subsumes marks into the nature; second, the essence that subsumes the rest into consciousness; third, the essence that subsumes the nominal under the real; fourth, the essence that treats the nominal and the real separately. The essence that subsumes marks into the nature: all conditioned and unconditioned dharmas are in essence tathatā, and tathatā is the root. Therefore the Mahāprajñāpāramitā states: 'All sentient beings are the tathāgatagarbha.' The Śrīmālādevī also states: 'Saṃsāra is the tathāgatagarbha. If there were no tathāgatagarbha, one could not loathe suffering and joyfully seek nirvāṇa. Therefore the tathāgatagarbha is the support, the sustainer, the foundation.' Vimalakīrti said: 'All sentient beings are suchness. All dharmas are also suchness.' He also said: 'From the foundation of non-abiding, all dharmas are established.' Such textual proofs are multiple. The essence that subsumes the rest into consciousness: the essence of all dharmas is not separate from consciousness. The ninth chapter of the Avataṃsaka states: 'The mind is like a skilled painter, painting the various five aggregates; throughout all worlds, there is no dharma it does not create. As the mind is, so is the Buddha; as the Buddha is, so are sentient beings. The mind, the Buddha, and sentient beings—these three are without difference. All Buddhas completely understand that everything turns from the mind. If one can understand in this way, this person sees the true Buddha. The body is not the mind, and the mind is not the body, yet it performs all Buddha-deeds with unprecedented mastery. If a person wishes to know all Buddhas of the three times, they should understand thus: the mind creates all Tathāgatas.' Vimalakīrti said: 'Because the mind is defiled, sentient beings are also defiled.' Such [proofs] are multiple. The essence that subsumes the nominal under the real: all nominal dharmas have no separate essence whatsoever, but take as their nature the real dharmas upon which they originally rely. For example, wrath (krodha) and resentment (upanāha) take anger (dveṣa) as their essence; a nominally designated pure land takes the four dusts (sense-data) as its essence; a nominally designated sentient being takes the five aggregates as its essence; and all Buddhas take the five dharmas as their essence. The essence that treats the nominal and the real separately: because nominal and real have distinct functions, each is expounded separately. As the sūtra states below: 'In some Buddha lands, sounds, names, and words perform the Buddha-deeds.' Their names and phrases are categorized under the dharma-āyatana as non-associated formations (citta-viprayukta-saṃskāra); the sounds that are produced are subsumed under the śabda-āyatana and categorized under aggregate of form (rūpa-skandha). Such [proofs] are multiple. Now, in expounding the essence of the teaching, both text and meaning possess these four: First, text and meaning. Subsuming marks into the nature, they comprehensively take tathatā as their essence. Tathatā is the fundamental nature of all dharmas. Just as seawater has saltiness as its nature, and when all waters reach the sea their flavors change to become salty, so the ten thousand dharmas return to the real and share the single flavor. Therefore the Prajñā[pāramitā] states: 'If one sees me by form, or seeks me by sound, that person walks a wrong path and cannot see me.' Vasubandhu's treatise states: 'The adaptive and transformation [bodies] are not the real Buddha, nor are they the speaker of Dharma. Expounding the Dharma lacks dual grasping; non-exposition is free from verbal marks.' The 'Śrāvaka Chapter' of this sūtra states: 'Vimalakīrti said to Subhūti: "The nature of syllables is dissociated; being without syllables is liberation. The mark of liberation is precisely all dharmas."' It also states: 'Its nature is not seeing, hearing, perceiving, or cognizing; if one practices seeing, hearing, perceiving, and cognizing, then this is seeing, hearing, perceiving, and cognizing, not seeking the Dharma.' The 'Acintya Chapter' also states: 'The Dharma has no conceptual proliferation (prapañca). If one speaks of understanding suffering, abandoning its origin, realizing cessation, and cultivating the path, this is conceptual proliferation, not seeking the Dharma.' The 'Contemplating Sentient Beings Chapter' states: 'From non-abiding all dharmas are established.' Such textual proofs are multiple. Second, subsuming the rest into consciousness: in this case, it refers to the expressive. If taking the root, it has the conscious mind of the speaker as its essence; if taking the branch, it has the conscious mind of the listener as its essence. Therefore the Viṃśikā states: 'Through mutual sovereign power, the two consciousnesses become determinate.' Therefore the 'Introductory Chapter' states: 'In accordance with their Dharma-teachings there is wonderful merit; in accordance with their wonderful merit there is wonderful discernment; in accordance with their wonderful discernment there is wonderful wisdom; in accordance with their wonderful wisdom there is wonderful practice; in accordance with their wonderful practice there is the purification of one's own mind; in accordance with one's own mind there are pure and wonderful virtues.' The Saṃdhinirmocana states: 'The objective supports of all consciousnesses are manifestations of consciousness only.' Furthermore, the Abhidharma-sūtra states: 'Those who have accomplished investigation, being wise and having attained samādhi, reflect upon all dharmas, and they all manifest in accordance with their meaning.' Such proofs are very numerous. Third, subsuming the nominal under the real: the expressed has four [realities]: first, mind: the profound mind is the Bodhisattva's pure land. Second, mental factors: sentient beings of the stations of mindfulness, right strivings, bases of psychic power, faculties, powers, factors of awakening, and path factors come to be born in that land. Third, form: sentient beings adorned with the thirty-two marks come to be born in that land. Fourth, the unconditioned: if there are no marks of active formation, that is the unconditioned. Within unconditioned dharmas, how could there be views? Thus we know that the expressed real [dharmas] are explained as only four. Such passages are found in more than one place throughout [the text]; they cannot all be cited, so we merely point them out thus. The expressive has one: it takes only a single sound as its essential nature. In the 'Fragrant Stage Chapter' of this sūtra, the nine million Bodhisattvas from the upper region ask Vimalakīrti: 'By what means does Śākyamuni Tathāgata expound the Dharma?' Vimalakīrti says: 'The sentient beings of this land are stubborn and difficult to transform, so the Buddha speaks firm and stubborn words to them.' Because words have sound as their essence. The Lotus Sūtra also says: 'We now are true Śrāvakas,' because by making the sound of the Buddha-path heard by all, the teaching is precisely sound. Fourth, treating marks and functions separately: the expressed has five: first, mind; second, mental factors; third, form; fourth, non-associated [formations]; fifth, unconditioned. The other four are as before. Non-associated [formations]: 'Do not use a mind of arising and ceasing to expound the Dharma of true reality.' It also says: 'Because language and syllables perform Buddha-deeds.' This one is purely nominal, while the other four are comprehensively real. The expressive has four: first, sound; second, phoneme; third, name; fourth, phrase. Therefore the 'Bodhisattva Practices Chapter' of this sūtra states: 'In some Buddha lands, Buddha-deeds are performed by means of sounds, language, and syllables.' The citations above merely offer a small fraction; evaluating the text through principle, the sūtra's essence is definitively thus. Furthermore, there are four kinds: first, cause and condition; second, consciousness-only; third, signlessness; fourth, tathatā. Following the previous tenets, all should be cited and expounded; one cannot say that because a text speaks of tathatā there are not the other three dharmas, or because a text speaks of signlessness there are not the other two dharmas, or because a text speaks of mind-only there is not the other one dharma. All those who are wise should understand this in accordance with principle.