大乘義章 19.26

19.26

次第六門明其佛說不說義。分別有三：一隨相以論，應佛有說、法報無說。應佛隨化吐宣言教，故得有說。真德離言，是故法報二佛不說。二推化歸本，法報有說、應非說。諸佛如來一切言說，皆從三昧法門力起，是法佛說；皆從法螺圓音而起。是報，是報佛說。常寂之聲，恒有恒無，圓通無礙，是法螺音。應佛乃是眾生所見，非佛如來起說之本，故不名說。故彼《金剛般若論》言「應化非真佛，亦非說法者。」三通相而辨，三俱說法。此義如彼《楞伽經》說。問曰：應佛說何等法？謂說三乘化教之法。於教道中通說一切，以教為主，名說教法。報佛如來說何等法？謂說行法。彼云何說？謂諸菩薩行修成就入佛境界，諸佛報身相現其心，名之為說。又於法螺圓音之中，隨人異聞一切種法，亦名為說。法身如來說何等法？謂說證法。彼云何說？謂諸菩薩證入佛法，諸佛法身相現其心，故名為說。又以一切三昧法力，令人異聞一切種法，亦名為說。如谷發響，無有窮盡。問曰：三佛俱能說法，以何義故不悉名應？釋言：望彼諸佛如來寂滅平等無言說義，有說隨物，俱得名應。但於說中隨相分別，應佛如來隱真隨物，故名為應。法報雖說，顯班真德令他趣入，非隱真德曲隨於物，故不名應。說不說義，其相如是。

Next, the sixth section explains the teaching and non-teaching of the Buddhas. There are three distinctions: First, discussed according to characteristics: the response Buddha teaches, while the dharma and recompense do not teach. The response Buddha utters verbal teachings in accordance with those to be transformed, and therefore has teaching. True virtues transcend speech; therefore the two Buddhas, dharma and recompense, do not teach. Second, tracing transformation back to the origin: the dharma and recompense teach, while the response does not teach. All words spoken by the Buddhas, the Tathāgatas, arise from the power of the dharma-gates of samādhi—this is the teaching of the dharma Buddha; they all arise from the complete sound of the dharma-conch—this is the teaching of the recompense Buddha. The constantly tranquil voice, eternally existent and eternally non-existent, universally pervasive and unhindered, is the sound of the dharma-conch. The response Buddha is merely what is perceived by sentient beings, not the origin from which the Buddha, the Tathāgata, gives rise to teachings; hence it is not called teaching. Therefore the Vajracchedikā Prajñāpāramitā Śāstra says: 'The responsive transformation is not the true Buddha, nor is it one who teaches the Dharma.' Third, determined comprehensively: all three teach the Dharma. This meaning is as explained in the Laṅkāvatāra Sūtra. Question: What kind of Dharma does the response Buddha teach? It is said that it teaches the Dharma of the transformative teachings of the three vehicles. Within the path of teaching, it explains everything in common, taking teaching as primary; this is called teaching the Dharma of teaching. What kind of Dharma does the recompense Buddha, the Tathāgata, teach? It is said that it teaches the Dharma of practice. How does it teach? When bodhisattvas complete their cultivation of practice and enter the Buddha's realm, the marks of the recompense bodies of the Buddhas appear in their minds; this is called teaching. Furthermore, within the complete sound of the dharma-conch, according to the person, all various dharmas are heard differently; this is also called teaching. What kind of Dharma does the dharmakāya Tathāgata teach? It is said that it teaches the Dharma of realization. How does it teach? When bodhisattvas realize and enter the Buddha-Dharma, the marks of the dharmakāyas of the Buddhas appear in their minds; therefore it is called teaching. Furthermore, by the power of all samādhi dharmas, it causes people to hear all various dharmas differently; this is also called teaching, like an echo resonating in a ravine without exhaustion. Question: Since the three Buddhas are all able to teach the Dharma, for what reason are they not all called 'response'? Explanation: In contrast to the Tathāgatas' tranquil, equal, and ineffable meaning, having teaching that conforms to beings can all be called 'response'. However, within teaching, distinguishing them according to their characteristics: the response Buddha, the Tathāgata, conceals the real and conforms to beings, and is therefore called 'response'. Although the dharma and recompense teach, they manifest and reveal true virtues to lead others to enter, without concealing true virtues to bend to beings; therefore they are not called 'response'. Such are the characteristics of teaching and non-teaching.