成唯識論述記 1.12

1.12

If considered according to one's own consciousness: when manifested by a sāsrava mind, its substance is resembling-anāsrava text and meaning; when manifested by an anāsrava mind, its substance is true anāsrava text and meaning. In this way, the Tathāgata in reality does not preach the Dharma. Therefore, in the four hundred and twenty-fifth fascicle of the Great Prajñāpāramitā-sūtra, the Mañjuśrīparipṛcchā-sūtra, and elsewhere, the Buddha himself says: 'Since I became a Buddha, I have not spoken a single word, nor have you heard one.' The śāstra says that aggregation appearing [in the mind] is the substance; this is the explanation given by a master such as Asvabhāva or the commentator on the Buddhabhūmi[-sūtra]. Dharmapāla, Bandhuprabha, and others say: by the conditioning power of the fundamental vow of those who ought to hear, there arise upon the Tathāgata's consciousness the appearances of text and meaning, and the true expresser and expressed, text and meaning, serve as the substance. If spoken of from the source, true anāsrava text and meaning serve as the substance. Thus, the sixty-fourth fascicle of the Yogācārabhūmi-śāstra cites the Śiṃśapā-patra-upamā-sūtra: 'What I have not preached is as vast as this.' The Viṃśikā states: 'By mutual predominant power, two consciousnesses become determined.' Therefore, the World-Honoured One truly preaches the Dharma; the statement that he 'does not preach' is an intentional teaching (sandhyā-bhāṣita). Since the foundation of this treatise is Buddha-sūtras, the presentation of its substance should follow what the sūtras explain. Although there are these two interpretations, this treatise master does not accept that there is no preaching of the Dharma, and adopts the latter explanation. In discussing the presentation of the substance in general, there are briefly four levels: First, subsuming marks into the nature: all take tathatā as their substance. Thus a sūtra says: 'All dharmas are also tathatā, and even Maitreya is also tathatā.' Second, subsuming objects under mind: all is vijñapti-mātra, as when it is said in a sūtra, 'The three realms are mind-only.' Third, subsuming the provisional under the real: as in the case of citta-viprayukta-saṃskāras, which are divisions of matter and mind, for the Abhidharmasamuccaya states that they are established provisionally. Fourth, discussing nature and function separately: matter and mind, provisional and real, are each subsumed under separate categories. The Yogācārabhūmi-śāstra states that the aggregate of matter subsumes them, completely covering the ten āyatanas, and so on. Up to here, the second and fourth substances have been completed. What is transformed by one's own consciousness is the second, subsuming objects under mind. Stating both that it is spoken by the Buddha is the fourth, discussing nature and function separately. The resembled dharma of the hearer and the true teaching of the speaker both flow equally from the pure dharmadhātu. Speaking in terms of the source, this teaching also takes tathatā as its substance; this is the first, subsuming marks into the nature. The names and so forth belonging to the speaker and the hearer are modulations upon sound, having no substance apart from sound. Therefore, taking the provisional to follow the real, their substance is simply sound; this is the third, subsuming the provisional under the real. The Abhidharmasamuccaya states: 'Sound induced by accomplishment refers to the speech of the noble ones.'