法華義疏 3.8

3.8

釋名門者，外國稱傴和拘舍羅，傴和稱為方便，拘舍羅名為勝智，謂方便勝智也。但方便之名有離有合。所言離者凡有三義：一者、就理教釋之，理正曰方，言巧稱便，即是其義深遠、其語巧妙，文義合舉故云方便。此釋通於大小，不專據三乘。二者、眾生所緣之域為方，如來適化之法稱便，蓋欲因病授藥，籍方施便，機教兩舉故名方便。此亦通於大小，非專據於三乘。三者、履嶮得安稱方，稟教獲利稱便，五濁之嶮非三乘則不安，故云履嶮得安，稟三乘教則便獲利，故以教為方以益為便，教益雙舉故云方便。此亦通於大小，非專據三乘。次合釋者凡有三義：一者、方便是善巧之名，善巧者智用也。理實無三，以方便力是故說三，故名善巧。

Regarding the gate of explaining the title: in foreign languages it is called *upāyakauśalya*: *upāya* is called 'expedient means' (fangbian), and *kauśalya* is called 'supreme wisdom', meaning the supreme wisdom of upāya. However, the term *fangbian* can be interpreted separately or jointly. As for explaining them separately, there are three meanings in total: First, explaining them in terms of principle and teaching: when the principle is correct (fang), it is called *fang*; when the words are skillful (qiao), it is called *bian*. This means that its meaning is deep and far-reaching, and its speech is skillful and apt; because text and meaning are cited together, it is called *fangbian*. This explanation applies generally to both the Great and the Lesser [vehicles], and is not restricted to the triyāna. Second, the domain to which sentient beings attend is *fang*, while the Tathāgata's teaching suited to transforming them is called *bian*. This is to prescribe medicine according to the illness, relying on the domain (fang) to administer what is suitable (bian); because both capacity and teaching are cited, it is called *fangbian*. This also applies generally to both the Great and the Lesser [vehicles], and is not restricted to the triyāna. Third, stepping onto peril yet attaining security is called *fang*; receiving the teaching and gaining benefit is called *bian*. The peril of the five turbidities cannot be pacified without the triyāna, hence it is said to step onto peril yet attain security; receiving the teaching of the triyāna, one then immediately gains benefit. Thus the teaching is taken as *fang* and the benefit as *bian*; because teaching and benefit are both cited, it is called *fangbian*. This also applies generally to both the Great and the Lesser [vehicles], and is not restricted to the triyāna. Next, explaining them jointly has three meanings in total: First, upāya is the name for skillfulness; skillfulness is the function of wisdom. In principle there are really not three, but through the power of upāya three are expounded; hence it is called skillfulness.