金光明最勝王經疏 1.6

1.6

As for the first, the general reasons: all Tathāgatas are free from all conceptual discrimination; their minds realize the ocean of concentration and their wisdom equals suchness; subject and object are both extinguished, and form and voice are both tranquil. Yet, because of their cultivated past vows they respond naturally to capacities and conditions, like a round mirror reflecting forms or an empty cliff echoing sounds; thus there are responsive manifestations showing traces, uttering sounds according to [each] kind. Although teachings have ten thousand distinctions, the conditions for their arising are only two: first, flowing from the Tathāgata's mahākaruṇā; second, evoked by the dispositions and desires of sentient beings. However, among the various teachings, what is presented varies. As the Anantanirdeśa-sūtra presents only what is evoked by the dispositions and desires of sentient beings, hence that sūtra states: 'Because the dispositions and desires of all sentient beings are immeasurable, the dharmas are immeasurable; the dharmas taught are likewise immeasurable.' Chapter One of the Lotus Sūtra says: 'I am now also like this: knowing that all sentient beings have various desires deeply attached in their minds, in accordance with their original natures, by means of various causes and conditions, parables, and expressions, through the power of upāya I expound the Dharma for them.' Chapter on Confession in a Dream of this sūtra says: 'Abiding in life for inconceivable eons, according with capacities to teach the Dharma and benefit the multitude of beings.' Vasubandhu's Mahāyānasaṃgraha[-bhāṣya] speaks in terms of compassion: 'The twelve branches of scripture flow from mahākaruṇā.' Asabhāva's Mahāyānasaṃgraha[-upanibandhana] speaks in terms of the nature of the capacity: 'Arising from the cognitive mind through the power of one's own roots of goodness.' The Viṃśikā-vijñaptimātratā combines both to state the reason for origination, with the verse saying: 'Through mutual predominant influence, two consciousnesses are determined.' The commentary explains: due to the distinction of another's consciousness-continuity (saṃtāna), a distinct consciousness-continuity in another is made to arise. Here, 'continuity' is the body, and 'distinction' is the teaching; this means that by the Buddha's bodily consciousness manifesting names, phrases, and meanings, the hearer's consciousness is made to give rise to the names, phrases, and meanings. Here, the ripening of sentient beings' faculties constitutes the capacity to evoke, while the Tathāgata's mahākaruṇā constitutes the capacity to respond, largely grounded in the rationale of mahākaruṇā benefiting others.