維摩經疏卷第三．第六 3.19

3.19

Second, from here on, instruction is given regarding the deportment of the speaker. In this there are three parts: first, the deportment of speaking; second, being free from faults and possessing virtues; third, encouraging speech. First, the deportment of speaking has two parts: first, the Dharma; second, the simile. In the Dharma, 'there is no speaking and no showing': Huiyuan says, this clarifies that there is no speaker. Applying words to the Dharma is called speaking; proclaiming the Dharma to a person is called showing. In principle there is no such thing; hence it is called no speaking and no showing. 'Those who listen to the Dharma neither hear nor attain': this clarifies that there is no listener. Applying the ear to words is called hearing; understanding the Dharma through hearing is called attaining. In principle there is no such thing; hence it is called neither hearing nor attaining. A proverb says: 'One who expounds the Dharma clarifies that the Dharma is not nonexistent; having no speaking and no showing reveals that the Dharma is not existent. Because it is not existent, it is free from permanence; because it is not nonexistent, it is free from annihilation. Neither existent nor nonexistent is being free from annihilation and permanence; this is called correct exposition. Those who listen to the Dharma clarify that the Dharma is not nonexistent; having no hearing and no attainment reveals that the Dharma is not existent. Not existent is free from permanence; not nonexistent is free from annihilation. Freedom from annihilation and permanence is called correct hearing.' It is also said: when speaking, one is free from words, hence it is said there is no speaking; showing the Dharma to others, real dharmas are empty by nature, showing nothing to be shown, hence it is said there is no showing. 'Neither hearing nor attaining': constantly hearing the correct Dharma, because the substance of the Dharma is empty, it is called no hearing; relying on hearing to realize, one realizes and attains real dharmas, but the substance of the Dharma is empty by nature, attaining without attaining, hence it is called no attaining. Fache says: the substance of the dharmas of dharmatā has no name, so it cannot be spoken; it has no signs, so it cannot be shown; because it cannot be spoken, there is no hearing; because it cannot be shown, there is no attainment. It is also said: proclaiming all dharmas has no real speaking, hence called not speaking; showing the Dharma to others has no real showing, hence called no showing; hearing the correct Dharma with the ear has no real hearing, hence called no hearing; the understanding mind attaining the Dharma has no real attainment, hence called no attainment. This is freedom from the affective attachments of the imputed nature. Therefore the Vimalakīrtinirdeśa Sūtra says: 'Those who expound the Dharma all increase or decrease; those who listen to the Dharma also all increase or decrease.' Zhuang says: as for those who expound the Dharma, many have the thought of showing; the crowd of those listening to the Dharma all have the characteristic of hearing and attaining. Now it is said that those who expound the Dharma have no speaking and no showing: discussing all day, they have never spoken; instructing all day, they have never shown anything to anyone; this is not shutting the mouth without speaking or showing. Those who listen to the Dharma have neither hearing nor attainment: listening to the Dharma all day yet never having heard, like the ocean swallowing streams, never having attained anything; this is not plugging the ears and not listening to make it no hearing, nor is it gaining nothing at all to make it no attainment. This is truly because the hearer is ultimately pure. Therefore the Viśeṣacintibrahma-paripṛcchā Sūtra says: 'If a bodhisattva in this assembly has this thought: "Now this Dharma is being expounded," one should know that this person is not listening to the Dharma. Why is that? One who does not listen to the Dharma is truly listening to the Dharma.' 'Just as an illusory man expounds the Dharma to an illusory person, one should establish this intention': the expounder of the Dharma here introduces a simile, 'just as an illusory man', clarifying that there is no speaker; 'expounding the Dharma to an illusory person' clarifies that there is no listener. It does not mean that because the Dharma lacks names and signs, there is no exposition or listening; rather, the nature of self and other is empty. Who speaks, and who listens? One should establish this intention, as an illusory man speaking to an illusory person.