維摩義記 4.88

4.88

自下第二約對前法以明供養。於中有二：一、於前教令信解受持讀誦解說，為法供養；二、依前義旨如說修行，為法供養。前中先辨，後總結之。辨中「若聞如是等經信解受」等，依法自覺，為法供養。「以方便力為眾生」等，以法化他，為法供養。「是名」下結。下依法行為供養中，先辨、後結。辨中義二，文別有四。言義二者，一則依前成六度等集善之法修習善行，為法供養；二則依前離眾魔等治道之法修離過行，為法供養。文別四者，第一、總明依四依法修集善行。第二、「隨順十二緣」下，依向前十二緣法修離過行。三、「依義」下，重廣初段明依修集善行。四、「隨順法相無所入」下，重廣第二依十二緣修離過行。就初段中，「又於諸法如說行」者，準後明依四依之法而修行也。第二段中，「隨十二緣」，觀法緣有。十二緣義，廣如別章，此應具論。「離邪見」等，知法實無，離法邪見，依空所除。「得無生忍」，依空所滅。「決定無我無有眾生」，正明所解。此前一對明眾生空。「而於因緣無違無諍」，復觀緣有。空不乖有名無違諍，於法無違、於人無諍。「離諸我所」，復觀實無。法為我所，於理無也。此後一對明法體空。自下第三重就四依明修善行。四依之義，廣如別章。此廣具辨，今且釋名并論次第。名字如何？初言「依義不依語」者，義解有四：一、對相顯實，所以名義；二、對體彰用，義用名義；三、對惡論善，義利名義。如《地持》說「善法名為義饒益聚，不善名為非義饒益，無記名為非義非非義。」四、對因彰果，德義名義。故《地持》中無上菩提名為得義，菩薩所行名得方便。諸經說義，具此多種。今此所論，理法為義，義當初門。憑之起行，故說為依。「不依語」者，詮談為語。不依有二：一、自未知義，但可不依乖法之語。二、自己知義，一切不依。第二「依智不依識」者，解法決了目之為智，憑之取法故說為依。闇心分別名之為識，棄而不從故曰不依。第三「依了義經不依不了義」者，顯實分明名了義經，憑之取義故說為依。覆障之言名不了經，棄而不從故曰不依。第四「依法不依人」者，法解有二：一、軌則名法；二、法名自體。憑之起行目之為依，又憑取義亦名為依。宰用名人。不依有二：一、自未知，但可不依乖法之人，非令不依如法之人。二、自己知，一切不依。名義如是。次第如何？經論不同，略有五種：一、觀入次第。如《成實》說「第一依法不依於人，第二依了不依不了，第三依義不依於語，第四依智不依於識。」此乃約就聞思修等觀入以辨。依初兩門修成聞慧，於中初門簡人取法、後門就法簡非取是；第三依義修起思慧，思知義故；第四依智，依諸賢聖智行之法起於修慧。第二、從體起用次第，如《涅槃》說：第一依法不依於人，法者所謂大涅槃。涅槃果體，故先辨之。第二依義，義者所謂法身解脫摩訶般若，是佛果德。依體有德，是以次論。第三依智，智者謂佛一切種智，依德有用，故須辨之。第四明依了義經，依智起說，是以後論。第三據果尋因次第，亦如《涅槃》：第一依義，義謂法身解脫等法。此佛果德，是以先論。第二依法，所謂法性。果依理成，是以次辨。第三依智，智者所謂僧行，常住無為不變。果由因成，所以次說。第四明依了義經，所謂一切大乘經典。因依教起，所以後辨。又前果德因之而起，故明依智。前所依法藉教而顯，故明了義。第四據深尋淺次第，如此中說：第一依義，義是理體成德所依，故先辨之。第二依智，智是證智依義成德，故次論之。第三明依了義之經，經是義詮，前所依義由詮而顯，所以次辨。第四依法，法謂行法，前智依於行法修成，故復明法。第五攝法起修次第，如《地持》說：第一依義，義是理義，起行所依，是以先論。第二依法，法是教法，義由詮顯，故次辨之。此二是其攝法次第，後二起修。第三明其依了義經，依教修解。於此門中正解取教，莫問大小一切悉了，隨分所說皆當法故。故彼文言「於如來說深住清淨一切悉了」，與此相違名為不了。第四依智，智謂修慧，此依前義起修慧行，故彼文言「以修慧知，不以聞思議諸法義。」義有多途各據一門，今此且修一相之言。

From here below, the second [part] clarifies making offerings in reference to the preceding Dharma. Within this there are two: 1. Causing [others] to have faith and understanding in, accept and uphold, read and recite, and explain the preceding teaching constitutes the Dharma-offering; 2. practicing as taught in accordance with the preceding essential meaning constitutes the Dharma-offering. In the former, it first discriminates and then concludes collectively. In discriminating, 'if one hears such sūtras, has faith and understanding, accepts...' and so forth means awakening oneself based on the Dharma, which is the Dharma-offering. 'With the power of skillful means, for the sake of sentient beings...' and so forth means transforming others with the Dharma, which is the Dharma-offering. 'This is called...' below concludes. Below, in taking practice in accord with the Dharma as the offering, it first discriminates and then concludes. In discriminating, there are two meanings, and the text divides into four. As for the two meanings: first, in accordance with the preceding Dharma of accumulating goodness, such as accomplishing the six perfections, one cultivates good practices, which is the Dharma-offering; second, in accordance with the preceding Dharma of the path of remedies, such as separating from all māras, one cultivates practices that depart from faults, which is the Dharma-offering. As for the four textual divisions: 1. Generally clarifying the cultivation and accumulation of good practices by relying on the four reliances. 2. From 'conforming with the twelve links of dependent origination' onwards, cultivating practices that depart from faults by relying on the aforementioned twelve links of dependent origination. 3. From 'relying on the meaning' onwards, re-expanding the first section to clarify cultivating and accumulating good practices by relying on them. 4. From 'conforming with the marks of dharmas without anything entering' onwards, re-expanding the second [section] to clarify cultivating practices that depart from faults by relying on the twelve links of dependent origination. In the first section, 'furthermore, practicing with regard to all dharmas as taught' means practicing in reliance on the Dharma of the four reliances, according to what follows. In the second section, 'conforming with the twelve links of dependent origination' means contemplating that dharmas exist dependently. The meaning of the twelve links is detailed in a separate chapter; it should be fully discussed there. 'Separating from wrong views...' and so forth means knowing that dharmas do not truly exist; separating from wrong views regarding dharmas is eliminated by relying on emptiness. 'Attaining the forbearance of the non-arising of dharmas' is eradicated by relying on emptiness. 'Determined that there is no self and no sentient beings' directly clarifies what is understood. This preceding pair clarifies the emptiness of sentient beings. 'Yet without contradiction and without dispute regarding causes and conditions' means again contemplating dependent existence. Emptiness not contradicting existence is called 'without contradiction and without dispute'; regarding dharmas there is no contradiction, and regarding persons there is no dispute. 'Separating from all that belongs to a self' means again contemplating that [dharmas] truly do not exist. Dharmas are what belong to a self; in principle, they do not exist. This latter pair clarifies the emptiness of the essential nature of dharmas. From here below, the third [section] reconsiders the four reliances to clarify cultivating good practices. The meaning of the four reliances is detailed in a separate chapter; it is expounded fully there. Now we will briefly explain their names and discuss their order. What are their names? First, 'relying on the meaning and not relying on the letter': there are four explanations of 'meaning' (artha): 1. In contrast to marks, it reveals the real, and therefore is called 'meaning'; 2. in contrast to the substance, it displays the function, so the meaningful function is called 'meaning'; 3. in contrast to evil, it treats of the good, so beneficial advantage is called 'meaning.' As the Bodhisattvabhūmi says: 'Wholesome dharmas are called the accumulation of meaningful benefits; unwholesome ones are called non-meaningful benefits; indeterminate ones are called neither meaningful nor non-meaningful.' 4. In contrast to the cause, it displays the fruit, so virtuous meaning is called 'meaning.' Therefore, in the Bodhisattvabhūmi, unexcelled bodhi is called 'attaining the meaning,' and the bodhisattva's practice is called 'attaining skillful means.' When various sūtras speak of 'meaning,' they contain these many varieties. What is discussed here takes the Dharma of principle as the meaning, which corresponds to the first gate. Relying upon it, one gives rise to practice; hence it is spoken of as 'relying.' As for 'not relying on the letter,' explanatory discourse is called 'the letter.' Not relying has two senses: 1. When one does not yet know the meaning oneself, one should merely not rely on words that contradict the Dharma. 2. When one has known the meaning oneself, one does not rely on any of them. Second, 'relying on wisdom and not relying on consciousness': definitive understanding of dharmas is termed 'wisdom'; relying on it to grasp dharmas is called 'relying.' The discrimination of a darkened mind is called 'consciousness'; discarding it and not following it is called 'not relying.' Third, 'relying on sūtras of definitive meaning and not relying on sūtras of provisional meaning': clearly revealing the real is called a 'sūtra of definitive meaning'; relying on it to grasp the meaning is called 'relying.' Words of obscuration and concealment are called 'provisional sūtras'; discarding them and not following them is called 'not relying.' Fourth, 'relying on the Dharma and not relying on the person': there are two explanations of 'Dharma': 1. Rules and standards are called Dharma; 2. Dharma is called the intrinsic substance. Relying on it to give rise to practice is termed 'relying'; furthermore, relying on it to grasp the meaning is also called 'relying.' The agent of function is called 'the person.' Not relying has two senses: 1. When one does not yet know oneself, one should merely not rely on a person who contradicts the Dharma; it does not mean not relying on a person who accords with the Dharma. 2. When one knows oneself, one does not rely on any of them. Such are the names and meanings. What is their order? Sūtras and treatises differ, but broadly speaking there are five kinds: First, the order of contemplative entry. As the *Satyasiddhi says: 'First, rely on the Dharma and not on the person; second, rely on the definitive and not on the provisional; third, rely on the meaning and not on the letter; fourth, rely on wisdom and not on consciousness.' This is distinguished according to contemplative entry through hearing, reflection, cultivation, and so forth. Relying on the first two gates, one cultivates and accomplishes the wisdom of hearing: within this, the first gate selects the Dharma over the person, and the latter gate, regarding the Dharma, rejects the incorrect and adopts the correct; third, relying on the meaning, one cultivates and gives rise to the wisdom of reflection, because through reflection one knows the meaning; fourth, relying on wisdom, one gives rise to the wisdom of cultivation in reliance on the Dharma of the wise practices of all worthy ones and sages. Second, the order of giving rise to function from substance. As the Nirvāṇa [Sūtra] says: First, rely on the Dharma and not on the person; 'Dharma' refers to great nirvāṇa. Since it is the fruit-substance of nirvāṇa, it is discriminated first. Second, rely on the meaning; 'meaning' refers to the dharmakāya, liberation, and mahāprajñā, which are the Buddha's fruit-virtues. Because virtues exist in reliance on substance, it is discussed next. Third, rely on wisdom; 'wisdom' refers to the Buddha's sarvākārajñatā (omniscience). Because function exists in reliance on virtue, it must be discriminated. Fourth, clarifying relying on sūtras of definitive meaning: because exposition arises in reliance on wisdom, it is discussed last. Third, the order of searching for the cause based on the fruit. This is also as in the Nirvāṇa [Sūtra]: First, rely on the meaning; 'meaning' refers to dharmas such as the dharmakāya and liberation. Since these are the Buddha's fruit-virtues, they are discussed first. Second, rely on the Dharma, which refers to the dharmatā. Since the fruit is accomplished in reliance on principle, it is discriminated next. Third, rely on wisdom; 'wisdom' refers to the practice of the Saṅgha, which is permanently abiding, unconditioned, and unchanging. Since the fruit is accomplished through the cause, it is spoken of next. Fourth, clarifying relying on sūtras of definitive meaning, which refers to all Mahāyāna sūtras. Since the cause arises in reliance on teaching, it is discriminated last. Furthermore, the preceding fruit-virtues arise in reliance on it, hence it clarifies relying on wisdom; the Dharma relied upon before is revealed through teaching, hence it clarifies the definitive meaning. Fourth, the order of searching from the profound to the shallow. This is as stated in this [sūtra]: First, rely on the meaning; 'meaning' is the substance of principle upon which the accomplishment of virtues relies, so it is discriminated first. Second, rely on wisdom; 'wisdom' is the realized wisdom that accomplishes virtue in reliance on the meaning, so it is discussed next. Third, clarifying relying on sūtras of definitive meaning: sūtras are the explanations of meaning; since the previously relied-upon meaning is revealed through explanation, it is discriminated next. Fourth, rely on the Dharma; 'Dharma' refers to the Dharma of practice; since the preceding wisdom is cultivated and accomplished in reliance on the Dharma of practice, it clarifies the Dharma again. Fifth, the order of gathering dharmas and giving rise to cultivation. As the Bodhisattvabhūmi says: First, rely on the meaning; 'meaning' is the meaning of principle, upon which giving rise to practice relies, hence it is discussed first. Second, rely on the Dharma; 'Dharma' is the teaching Dharma; since the meaning is revealed through explanation, it is discriminated next. These two are the order of gathering dharmas; the latter two give rise to cultivation. Third, clarifying relying on sūtras of definitive meaning: cultivating understanding in reliance on the teaching. Within this gate, correctly understanding and taking up the teaching, regardless of whether it is Mahāyāna or Hīnayāna, one completely grasps the definitive, because whatever is expounded according to one's capacity corresponds to the Dharma. Hence that text says: 'Regarding what is taught by the Tathāgata, dwelling deeply and purely, one completely understands all of it'; what contradicts this is called provisional. Fourth, rely on wisdom; 'wisdom' refers to the wisdom of cultivation; this means giving rise to the practice of cultivating wisdom in reliance on the preceding meaning. Hence that text says: 'Knowing through the wisdom of cultivation, one does not deliberate on the meaning of all dharmas through hearing and reflection.' There are many paths of meaning, each based on a particular perspective; for now, we have cultivated the explanation of one aspect.