宗鏡錄 29.9.1

29.9.1

答。 諸佛無有色聲功德。 唯有如如及如如智獨存。 凡有見聞。 皆是眾生自心影像。 則說唯心說。 聽唯心聽。 離心之外。 何處有法。 如思益經云。 梵天言。 何故說不聽法者。 乃為聽經。 文殊言。 眼耳鼻舌身意不漏。 是聽法也。 所以者何。 於內六入。 不漏色聲香味觸法。 乃為聽經。 乃至梵天問。 得忍菩薩。 汝等豈不聽是經耶。 答。 如我等聽。 以不聽為聽。 古德云。 如來演出八辯洪音。 聞者託起自心所現。 如依狀貌。 變起毫端。 本質已無。 影像如在。 群賢結集。 自隨見聞。 依所聞見。 結集自語。 良以。 離自心原。 無有外境。 離境亦無內心可得。 諸傳法者。 非授與他。 但為勝緣。 令自得法。 自解未起。 無以悟他。 自解不從他來。 他解寧非自起。 是故結集及傳授者。 皆得影像。 不得本質。 無有自心得他境故。 是知結集。 乃是自心所變之經。 至傳授者。 傳授自心所變之法。 得影非質。 思而可知。 若能常善分別自心所現。 能知一切外性非性。 此人知見。 可與佛同。 所說之法。 與佛無異。 悟入自覺聖智樂故。 寶性論偈云。 天妙法鼓聲。 依自業而有。 諸佛說法者。 眾生自業聞。 如妙聲遠離。 功用處身心。 令一切眾生。 離怖得寂靜。 佛聲亦如是。 離功用身心。 令一切眾生。 得證寂滅道。 又偈云。 譬如虛空中。 雨八功德水。 到鹹等住處。 生種種異味。 如來慈悲雲。 雨八聖道水。 到眾生心處。 生種種解味。 釋曰。 如天鼓聲。 應諸天所知之量。 猶龍王雨。 隨世間能感之緣。 證自法而不同。 成異味而有別。 法亦如是。 隨見差殊。 於一乘而開出諸乘。 從一法而分成多法。 華嚴探玄記云。 緣起唯心門者。 此上一切差別教法。 無不皆是唯心所顯。 是故俱以唯識為體。 然有二義。 一本影相對。 二說聽全收。 初中通辯諸教。 總有四句。 一唯本無影。 如小乘教。 以無唯識義故。 達摩多羅等諸論師。 多立此義。 二亦本亦影。 如大乘始教。 眾生心外佛有微妙色聲等法。 由聞者善根增上緣力。 擊佛利他種子為因。 於佛智上。 文義相生。 為本性相教。 由佛此教增上緣力。 擊聞法者有流善根種子。 聞者識上文義相生。 為影像相教。 三十唯識論頌云。 展轉增上力。 二識成決定。 護法論師等。 悉立此義。 三唯影無本。 如大乘終教。 離眾生心。 佛果無有色身音聲。 事相功德。 唯有如如及如如智。 大悲大願。 為增上緣。 彼所化根熟眾生。 心中顯佛色聲說法。 是故聖教。 唯是眾生心中影像。 故經偈云。 一切諸如來。 無有說佛法。 隨其所應化。 而為演說法。 又偈云。 如來法身不思議。 無色無相無倫匹。 示現色像為眾生。 十方受化靡不見。 如是非一。 龍軍。 堅慧。 諸論師等。 並立此義。 四非本非影。 如頓教中。 非直心外無佛色等。 眾生心內所顯之佛。 亦當相空。 以唯是識。 無別影故。 色等性離。 無所有故。 一切無言。 無言亦無故。 是故聖教。 即是無教之教。 如經頌云。 如來不出世。 亦無有涅槃。 又密嚴經。 明佛常在法界。 無出世等。 龍樹等宗。 多立此義。 此有四說。 總為一教。 圓融無礙。 皆不相妨。 以各聖教從淺至深。 攝眾生故。 思之可見。 第二說聽全收者。 亦四句。 一離佛心外無所化眾生。 況所說教。 是故唯是佛心所顯。 此義云何。 謂諸眾生無別自體。 攬如來藏以成眾生。 然此如來藏。 即是智證為自體。 是故眾生舉體。 總在佛智心中。 經頌云。 諸佛悉了知。 一切從心轉。 又云。 如來菩提身中。 悉見一切眾生發菩提心成等正覺。 乃至見一切眾生皆已寂滅。

Answer: The Buddhas have no qualities of form or sound; only tathatā and the wisdom of tathatā exist uniquely. Whatever seeing and hearing there may be are all images of sentient beings' own citta. Thus expounding is expounding only by citta, and listening is listening only by citta. Outside citta, where is there any dharma? As the Siyi jing says: "Brahmā said: 'Why is it said that one who does not listen to the Dharma is [truly] listening to the sūtra?' Mañjuśrī said: 'When eye, ear, nose, tongue, body, and manas do not leak, that is listening to the Dharma. Why is this? When at the inner six entries, form, sound, scent, taste, tangibles, and dharmas do not leak, only then is it listening to the sūtra.' And further, Brahmā asked: 'Bodhisattvas who have attained kṣānti, do you not listen to this sūtra?' The answer: 'As we listen, we take not listening as listening.'" A worthy of old said: "The Tathāgata emits the vast sound of the eight eloquence-types; the listener relies on and gives rise to what appears from their own citta. Just as relying on a shape and appearance, it is transformed at the tip of a fine hair; the intrinsic substance is already absent, yet the reflected image is as if present. The assembly of the worthy compiles [the teachings], each following their own seeing and hearing; relying on what was heard and seen, they compile their own words. Truly because, apart from the source of one's own citta, there is no external object, and apart from the object, no internal citta can be found. Those who transmit the Dharma do not bestow it upon another; they merely serve as an excellent condition, causing them to attain the Dharma for themselves. If self-understanding has not arisen, there is no way to awaken another. If self-understanding does not come from another, how could another's understanding not arise from oneself? Therefore, both the compilers and the transmitters all obtain reflected images and do not obtain the intrinsic substance, because one's own citta cannot grasp another's object. Thus we know that compilation is the sūtra transformed by one's own citta, and arriving at transmitters, they transmit the Dharma transformed by their own citta. They obtain the image, not the substance; through contemplation, this can be known. If one can constantly and skillfully distinguish what is manifested by one's own citta, and can know that all external natures are without nature, this person's knowledge and vision can be the same as the Buddha's, and the Dharma they expound will be no different from the Buddha's, because they have awakened and entered the joy of the noble wisdom of self-realization." A verse from the Ratnagotravibhāga says: "The sound of the wonderful heavenly Dharma drum / arises depending on one's own karma. / The Buddhas' expounding of the Dharma / is heard by sentient beings through their own karma. / Just as the wonderful sound is free from / physical and mental effort, / causing all sentient beings / to leave fear and attain tranquility, / the Buddha's voice is also like this: / free from physical and mental effort, / causing all sentient beings / to attain the realization of the path of quiescence." Another verse says: "Just as in empty space / water of eight qualities rains down, / and reaching places where salt and so forth abide, / it produces various different tastes, / the Tathāgata's cloud of compassion / rains down the water of the eightfold noble path; / reaching the place of sentient beings' minds, / it produces various tastes of understanding." The explanation states: Just as the sound of the heavenly drum corresponds to the capacity of what the devas know, like the rain of the dragon king following the evocative conditions of the world, realizing their own dharma they are not identical, and becoming different tastes there are distinctions; the Dharma is also like this: following the divergence of views, from the One Vehicle various vehicles are opened out, and from the one Dharma it is divided into many dharmas. The Huayan tanxuan ji says: "Regarding the gate of dependent origination being mind-only: all these above differentiated teaching dharmas are without exception manifested only by citta; therefore, all take vijñaptimātra as substance. However, there are two meanings: first, the contrast of intrinsic substance and reflected image; second, the complete subsumption of expounding and listening. In the first, broadly discerning the various teachings, there are altogether four propositions. First: intrinsic substance only, without reflected image. As in the Hīnayāna teaching, because it lacks the meaning of vijñaptimātra; treatises masters such as Dharmatrāta mostly establish this meaning. Second: both intrinsic substance and reflected image. As in the initial teaching of the Mahāyāna, outside sentient beings' minds the Buddha possesses subtle and marvelous dharmas of form, sound, and so on; by the power of the predominant condition of the listener's wholesome roots, striking the Buddha's seeds of benefiting others as cause, on the Buddha's wisdom text and meaning mutually arise, serving as the teaching of intrinsic nature and characteristics. By the power of the predominant condition of this teaching of the Buddha, striking the seeds of the tainted wholesome roots of the listener of the Dharma, on the listener's consciousness text and meaning mutually arise, serving as the teaching of the characteristics of reflected images. A verse from the Triṃśikā-vijñaptimātratā says: 'Through mutual predominant power, / the two consciousnesses become determined.' Master Dharmapāla and others all establish this meaning. Third: reflected image only, without intrinsic substance. As in the final teaching of the Mahāyāna, apart from sentient beings' minds, the Buddha fruit has no physical body, voice, or phenomenal qualities; there are only tathatā and the wisdom of tathatā, with great compassion and great vows serving as predominant conditions. In the minds of those transformed sentient beings whose faculties have ripened, the Buddha's form and sound expounding the Dharma are manifested. Therefore, the sacred teaching is solely reflected images within sentient beings' minds. Hence a sūtra verse says: 'All Tathāgatas / do not expound the Buddha-Dharma; / according with those who should be transformed, / they expound the Dharma for them.' Another verse says: 'The Tathāgata's dharmakāya is inconceivable, / formless, signless, and peerless; / manifesting physical images for sentient beings, / in the ten directions those who receive transformation all behold it.' Teachings like this are not solitary. Treatise masters such as Nāgasena and Sthiramati both establish this meaning. Fourth: neither intrinsic substance nor reflected image. As in the sudden teaching, not only is there no Buddha-form and so forth outside the mind, the Buddha manifested within sentient beings' minds is also empty in its very characteristics. Because it is consciousness only, there is no distinct reflected image; because form and so forth are free from nature, they are non-existent; because all is ineffable, the ineffable is also non-existent. Therefore, the sacred teaching is the teaching of non-teaching. As a sūtra verse says: 'The Tathāgata does not appear in the world, / nor does he undergo nirvāṇa.' Furthermore, the Ghanavyūhasūtra clarifies that the Buddha constantly abides in the dharmadhātu, without appearing in the world, and so on. The school of Nāgārjuna and others mostly establishes this meaning. These four explanations are gathered into one teaching; they are perfectly fused without obstruction and do not impede one another, because each sacred teaching gathers sentient beings from the shallow to the deep. Through reflection, this can be seen. Second, as for the complete subsumption of expounding and listening, there are also four propositions. First: apart from the Buddha's mind, there are no sentient beings to be transformed, much less the teaching expounded; therefore, it is manifested solely by the Buddha's mind. What is the meaning of this? It means that sentient beings have no separate intrinsic substance of their own; grasping the tathāgatagarbha, they constitute sentient beings. However, this tathāgatagarbha takes wisdom-realization as its intrinsic substance. Therefore, the entirety of sentient beings is altogether within the citta of the Buddha's wisdom. A sūtra verse says: 'The Buddhas all completely know / that everything turns from citta.' It also says: 'Within the Tathāgata's body of bodhi, / he sees all sentient beings generating the bodhi-mind and accomplishing equal, perfect enlightenment, / up to seeing that all sentient beings have already entered quiescence.'"