起信論疏筆削記 3.23

3.23

又遍於下，四、遍一切也。一切雖多，不出六塵境界，但能生於物解，即為教體，豈獨在於聲名句文？故《淨名》云：有以光明而作佛事，有以菩提樹、衣服、臥具，乃至八萬四千諸塵勞門。眾生謂之疲勞，諸佛即以此法而作佛事。《楞伽》云：大慧！非一切佛土言語說法；有佛國土直視不瞬、口無言說，乃至有佛國土動身名說法等。且香積世界餐香飯而三昧顯，極樂國土聽風柯而正念成，絲竹可以傳心，目擊以之存道。既語默視瞬皆說，則見聞覺知盡聽，苟能得法契神，何必要因言說？如《楞嚴經》二十五聖，於十八界、七大性，各從一門而得圓通。此中六塵猶且約境，餘者例知。天台云：手不執卷，常是讀經；口無言聲，遍誦眾典；佛不說法，常聞梵音；心不思惟，遍照法界。皆此義也。

In "Furthermore, pervading..." below, the fourth is pervading all things. Though all things are many, they do not exceed the boundaries of the six dusts; so long as they can generate understanding in sentient beings, they are the substance of the teaching—how could it reside solely in sound, names, sentences, and phonemes? Hence the Vimalakīrti-sūtra states: "There are those who perform Buddha-work by means of light; there are those who do so by means of the bodhi tree, clothing, and bedding, even up to the eighty-four thousand gates of affliction. Sentient beings consider them toil and distress, but the Buddhas use these very dharmas to perform Buddha-work." The Laṅkāvatāra states: "Mahāmati, it is not in all Buddha-lands that the Dharma is taught through speech; there are Buddha-realms where gazing directly without blinking, with no spoken words from the mouth, or even where moving the body is called teaching the Dharma, and so forth." Furthermore, in the Xiangji world, eating fragrant rice manifests samādhi; in the Land of Ultimate Bliss, listening to the wind in the branches brings right mindfulness to fulfillment. Silk strings and bamboo flutes can convey the mind; meeting eyes can preserve the Way. Since both speech and silence, looking and blinking, are all teachings, then seeing, hearing, sensing, and knowing are entirely listening. If one can indeed grasp the Dharma and accord with the spirit, why must it rely on spoken words? As in the Śūraṅgama-sūtra, where the twenty-five sages attained perfect penetration, each through one gate among the eighteen realms and the seven great elements. Here, the six dusts are still discussed in terms of cognitive objects; the rest should be understood accordingly. Tiantai stated: "Hands not holding a scroll, one is constantly reading the sūtras; mouth with no sound of words, one chants all the scriptures everywhere; the Buddha does not preach the Dharma, yet one constantly hears the pure sound; mind not deliberating, it illuminates the entire dharmadhātu everywhere." These all convey this meaning.