成唯識論述記 1.13

1.13

Although four substances have been presented, their perspectives differ; when considered logically, they do not contradict one another. Now, regarding the substance of this treatise: if considered in terms of what is heard, it is transformed by a sāsrava mind; or if considered in terms of the sāsrava text and meaning of the speaker, it is subsumed solely under the marks and names of the paratantra, transformed by an anāsrava mind; or if it is anāsrava speech, it is subsumed under right knowledge (samyag-jñāna) and pertains to the pariniṣpanna, because conditioned anāsrava dharmas pertain to both natures. The substance of what is expressed here refers to the objects, correct practice, and fruits of vijñapti-mātra. If it is the substance of that which expresses, it is sound, names, and so on. Although scripture and its substance are twofold, we now take the expressive sound, names, sentences, and so on, because they are the substance of the authentic teaching. Question: Among the eighteen dhātus, fifteen are sāsrava; how can sound and the like also be subsumed under anāsrava? The three—name, sentence, and phoneme—are by their own nature karmically indeterminate (avyākṛta); how can it be said that they pertain to anāsrava goodness? Answer: According to the accommodative teaching (saṃvṛti-dvāra) regarding the bodies of the two vehicles and so forth, it is said that the fifteen are solely sāsrava, and names and so forth are solely avyākṛta. According to the present Mahāyāna, if they are the sound, names, sentences, and phonemes of the Dharma preached by the Tathāgata's pṛṣṭhalabdha-jñāna alone, they are truly wholesome and anāsrava. The Daśabhūmika-śāstra states: 'Both the speaker and the listener rely on two things: first, sound; second, wholesome syllables.' The Treatise on the Diamond-Cutting Prajñāpāramitā states: 'My dharmas are solely wholesome; yours are solely avyākṛta.'