梵網經菩薩戒本疏 1.8

1.8

第五、能詮教體者，略作十門：一、能詮門，謂唯以名、句、文為體，以能詮表所詮故。二、歸實門，謂唯以音聲為體，以名等依聲假立，無別體故。經云：「以音聲為佛事」故。三、具二門，謂聲及名等，要具此二，方成詮表，不相離故。《十地論》云：「說者以此二事說，聽者以此二事聞。」四、俱非門，謂聲、名即空俱泯，言即無言，無言之言，無寄無住。經云：「如來常住，不說一字。」上四門中，前三通小乘，具四唯大乘，是故四句合為一事，有無俱離可知。五、遍通門，謂香、光等一切諸法悉為教體，無不皆有詮理益物，故經中香、光、飯等而作佛事。六、詮旨門，謂能詮、所合為其性，以不相離故。論云：契經體性，略有二種：一、文，二、義。文是所依，義是能依。七、唯心門，謂名等、聲等，能詮、所詮，無不皆是說聽心識更互為緣之所顯現，離此心識無別性故。經云：「我說識所緣，唯識所現故。」八、歸真門，謂名等、識等，莫不悉皆唯是真如，以諸虛相本自盡故，真如實體性自顯故。經云「一切法即如」等也。九、無礙門，謂即真之相，相不礙存；即無言言，言同法界。即相之真，真無不顯；即言之無言，言未嘗說。既言無言而無二，則說無說而俱存，無礙鎔融以為教體。十、雙泯門，謂理事無礙，性相俱融，則形奪兩亡，語默雙泯，非言非不言，非教非不教，非真非不真，一切皆離，不能辨之也。是謂大乘無礙教體也。

Fifth, as for the substance of the teaching that expresses [meaning], it is briefly presented in ten gates: First, the gate of the expressing [elements]: it takes solely names, sentences, and phonemes as its substance, because they express that which is expressed. Second, the gate of returning to reality: it takes solely sound as its substance, because names and the like are provisionally established based on sound and have no separate substance. The sūtra says: 'Sound is used to perform the Buddha-work.' Third, the gate of possessing both: sound together with names and the like—only when possessing both does one accomplish expression, because they are not separate from each other. The Daśabhūmikā-vyākhyāna says: 'The speaker speaks by means of these two matters, and the hearer hears by means of these two matters.' Fourth, the gate of negating both: sound and names are directly empty and both extinguished; words are immediately wordless, and wordless words have nowhere to rest and nowhere to abide. The sūtra says: 'The Tathāgata constantly abides, not having spoken a single word.' Among the four gates above, the first three are common to the Hīnayāna; possessing all four belongs solely to the Mahāyāna; therefore the four propositions are combined into one matter, and it can be known that existence and non-existence are both transcended. Fifth, the gate of all-pervasive universality: all phenomena, such as fragrances, lights, and so on, are entirely the substance of the teaching, with none failing to express the principle and benefit beings; therefore in the sūtras, fragrances, lights, food, and the like perform the Buddha-work. Sixth, the gate of expression and purpose: the expressing and that which is expressed combine to form its nature, because they are inseparable. The treatise says: The substance and nature of the sutras are briefly of two kinds: first, the text; second, the meaning. The text is the basis, and the meaning is based upon it. Seventh, the gate of consciousness-only: names and the like, sound and the like, the expressing and that which is expressed, are all without exception manifested through the mutual conditioning of the minds and consciousnesses of speaker and listener, because apart from this mind-consciousness there is no separate nature. The sūtra says: 'I teach that what is cognized by consciousness is only what is manifested by consciousness.' Eighth, the gate of returning to the true: names and the like, consciousness and the like, are without exception solely suchness, because all false characteristics are fundamentally extinguished of themselves, and the real substance and nature of suchness manifests of itself. The sūtra says: 'All dharmas are identical to suchness,' and so forth. Ninth, the gate of unobstructedness: the characteristics that are identical to the true do not obstruct the persistence of characteristics; the words that are identical to wordlessness are words identical to the dharmadhātu. The true that is identical to characteristics—the true is never not manifest; the wordlessness that is identical to words—in words there was never anything spoken. Since words and wordlessness are non-dual, speaking and not speaking both persist; their unobstructed fusion is taken as the substance of the teaching. Tenth, the gate of dual extinction: principle and phenomena are unobstructed, and nature and characteristics are completely fused; then appearance and deprivation both vanish, and speech and silence are doubly extinguished; it is neither words nor non-words, neither teaching nor non-teaching, neither true nor untrue; all [extremes] are transcended, and it cannot be conceptually distinguished. This is called the unobstructed substance of the teaching in the Mahāyāna.