法華玄贊義決 1.74

1.74

又為得四清淨故明四總名：一教清淨，二義清淨，三方便清淨，四所得清淨。如次立彼，教即初中後善等，理即離彼增益損減等行、離苦樂等，果非世間眾苦所依識惑所染，故名清淨。又為依詮悟理、依理起行、由行得果，若無能詮，無由悟理；若不悟理，有邪分別，故造諸惡行。有邪分別，故造諸惡行，故感諸苦果。今依教正能顯正理，既證正理能起正行，由正行故能得勝果，故依於四以立其名。又由教故生於聞慧，依理生思，依行生修，因此得果故。《攝大乘》云：聞等熏習無，果生非道理。又有二類：一依人、法，二依法、喻。或單或雙，綺互不定。何故如此？依人名者，令知修六和敬故；依法名者，令知了義不了義墨法文法等故；依法喻者，為鈍根故、廣略明故。從處從事皆法中收，法名寬故。准於上義，法教立名雖有眾多不出於此，且如《攝論》談其名者總有十種，頌云：法、補特伽羅、法、義、略、廣、性、不淨、淨，究竟，名所行差別。初法名者，謂色受等。補特伽羅者，謂天授等，世間名；隨信行等，聖教名。後法名者，謂契經等。義名者，謂此所詮殺害於父母等。略名者，謂一切法無我等。廣名者，謂色無我等。性名者，謂阿等諸字，是詞句因故。不淨名者，謂諸異生，為諸煩惱垢所染故。淨名者，謂諸賢聖，垢永斷故。究竟名者，謂總所緣，即般若波羅蜜多及十地等，以總略義為所緣故。此有五對：一法人對，二教義對，三略廣對，此三如次；四染淨對，第八九名；五分別非分別對，亦得名因果對，第七第十字為餘因，故分別名第十，為顯究竟理故名無分別。於中第二八九從人名，所餘從法名，然今辨教即是第三契經等名。《瑜伽》八十一，名有十二，頌曰：假、實、同、異、類、隨德、及假說、同、非同、所了顯、不顯、廣、略一。假立名者，於內假立我有情等，於外假立瓶盆等名。實事名者，謂於眼等色等諸根義中立眼等名。同類相應名者，謂有情色受大種等名。異類相應名，謂佛授德友等名。隨德名者，謂質礙名色、領納名受等。假說名者，謂呼貧名富等。同所了名者，謂共所解，與此相違是非同了。顯名者，謂義易了。不顯名者，謂義難了，如達難弭荼呪等。略名者，謂一字名。廣名者，謂多字名。此中六對：一隨詮假實對；二同類異類對；三稱體虛設對；四共非共了對；五詮義難易對，亦云詮事題密對；六能詮略廣對。雖十二名，不出人法，文顯可知。若辨教名，隨其所應，義准可通。

Furthermore, in order to attain the four purities, four general designations are explained: 1. Purity of teaching, 2. Purity of meaning, 3. Purity of expedients, and 4. Purity of what is attained. They are established respectively as follows: teaching is good in the beginning, middle, and end, and so on; principle is freedom from those superimpositions and deprecations; practice is freedom from pain and pleasure, and so on; fruit is not tainted by the consciousness and afflictions upon which mundane sufferings rely; therefore they are called pure. Moreover, it is in order to awaken to principle by relying on the expression, give rise to practice by relying on principle, and attain the fruit by means of practice. If there were no expressive medium, there would be no way to awaken to principle; if one does not awaken to principle, there is erroneous discrimination, and so one creates various evil deeds. Because there is erroneous discrimination, one creates various evil deeds, and consequently incurs various painful fruits. Now, relying on the orthodoxy of teaching, one is able to reveal the orthodox principle; having realized the orthodox principle, one can give rise to orthodox practice; and through orthodox practice, one is able to attain the superior fruit. Therefore, titles are established by relying on these four. Moreover, due to teaching, wisdom born of hearing arises; relying on principle, [wisdom born of] reflection arises; relying on practice, [wisdom born of] cultivation arises; and through this the fruit is attained. The Mahāyānasaṃgraha says: "Without the perfuming of hearing and so forth, the arising of the fruit is unreasonable." Furthermore, there are two categories: 1. Relying on person or dharma, 2. Relying on dharma or metaphor. They may be single or paired, intertwined and variable. Why is this? Titles based on persons are to make one know to practice the six points of reverent harmony; titles based on dharmas are to make one know the definitive meaning and non-definitive meaning, the ink dharma and written dharma, and so forth; titles based on dharmas and metaphors are for those of dull faculties and for the sake of extensive or brief explanation. Things named by place or by matter are all subsumed under dharma, because the designation 'dharma' is broad. Drawing an analogy to the above meaning, although titles established for dharmas and teachings are numerous, they do not exceed these. As for the Mahāyānasaṃgraha discussing names, in total there are ten kinds. The verse says: "Dharma, pudgala, dharma, meaning, brief, extensive, nature, impure, pure, and ultimate: these are the differences in the scope of names." The first 'dharma' name refers to form, sensation, and so forth. 'Pudgala' refers to Devadatta and so forth as worldly names, and those who follow by faith and so forth as names in the sacred teachings. The second 'dharma' name refers to sūtras and so forth. 'Meaning' name refers to what is expressed by this, such as killing one's father and mother. 'Brief' name refers to all dharmas being without self, and so forth. 'Extensive' name refers to form being without self, and so forth. 'Nature' name refers to the various syllables like 'a', because they are the causes of words and phrases. 'Impure' name refers to the various pṛthagjanas, because they are defiled by the stains of afflictions. 'Pure' name refers to the worthy and noble ones, because their stains are severed forever. 'Ultimate' name refers to the comprehensive object of observation, which is the Prajñāpāramitā, the ten stages, and so forth, because they take the comprehensive and summarized meaning as their object of observation. These have five pairs: 1. Dharma and person pair; 2. Teaching and meaning pair; 3. Brief and extensive pair; these three are in order; 4. Defiled and pure pair, the eighth and ninth names; 5. Conceptual and non-conceptual pair, which may also be called the cause and fruit pair: the seventh and tenth syllables are the causes for the rest, so the concept is called the tenth; to reveal the ultimate principle, it is called non-conceptual. Among them, the second, eighth, and ninth derive their names from persons, while the remainder derive their names from dharmas. But now, when analyzing teachings, it refers to the third, the names of sūtras and so forth. In Yogācārabhūmi, chapter 81, names are of twelve types. The verse says: "Designated, real, homogeneous, heterogeneous, generic, according with quality, metaphorical, shared, unshared, understood, manifest, unmanifest, extensive, brief, and singular." A designated name is nominally established internally as 'I', 'sentient being', and so forth, and externally nominally established as 'vase', 'basin', and so on. A real entity name refers to establishing the name 'eye' and so forth with respect to the referents of the faculties such as the eye and form. A name corresponding to the homogeneous refers to the names of sentient beings, form, sensation, great elements, and so forth. A name corresponding to the heterogeneous refers to names like Devadatta and Guṇamitra. A name according with quality refers to resistance being called form, apprehension being called sensation, and so forth. A metaphorical name refers to calling the poor 'rich' and so forth. A sharedly understood name refers to what is mutually understood, whereas what is contrary to this is what is not sharedly understood. A manifest name refers to meaning that is easily understood. An unmanifest name refers to meaning that is difficult to understand, such as the Drāviḍa spells and so on. A brief name refers to a one-syllable name. An extensive name refers to a multi-syllable name. Here there are six pairs: 1. The pair of designated and real according to expression; 2. The pair of homogeneous and heterogeneous; 3. The pair of conforming to reality and fictitious imposition; 4. The pair of sharedly and unsharedly understood; 5. The pair of ease and difficulty in expressed meaning, also called explicit and esoteric in expressing matters; 6. The pair of brevity and extensiveness in expressing medium. Although there are twelve names, they do not exceed person and dharma; the text is clear and easily understood. When analyzing the titles of teachings, according to what is appropriate, their meaning can be understood by analogy.