四分律行事鈔資持記 1.93

1.93

敘立教中，初句示理體。言理有二，小乘有部，唯說生空；《四分》假宗，則兼法空，並名權理；大教則指常住真性，名為實理。當分過限，二意通之。然斯二理，體唯真寂；名字莫詮，言說叵及，故云絕名。次句明立教。名即是教。標，示也。美於理體，故云宗極。宗則萬化之同歸，極謂諸法之源底。通論名教，咸詮真理。《羯磨》序云：大教膺期，指歸為顯一理；故使高超輪梵之典，逈殊儒道之書；人天獨尊，良由於此。上明依理以立於教；下明教興必從於事。事即世諦，隨世假名，立教詮理；所謂如來說法，常依二諦是也。斯文之言，通含一化，所以下文別指律藏。問：律文詮事，應非顯理；經論詮理，應非隨事？答：統明佛教，託緣而興，無非對事，皆為顯理；但藥病相對，不無親疎，故分三學對治有異耳。

Under "Recounting the Establishment of the Teaching", the first clause reveals the substance of principle. Speaking of principle, there are two: in the Hīnayāna Sarvāstivāda, only the emptiness of persons is taught; the Dharmaguptaka Nominal [Designation] School combines this with the emptiness of dharmas, both being called provisional principles; the Great Teaching points directly to the eternally abiding true nature, which is called the real principle. When considered within its own scope or transcending its limits, both meanings apply. Yet the substance of these two principles is purely tranquil; names cannot delineate it, and speech cannot reach it; hence it is said: "it transcends names". The next clause explains the establishment of the teaching. "Name" is the teaching itself. "Mark" means to reveal. Extolling the substance of principle, it is called the "sovereign ultimate". "Sovereign" means the common return of all transformations; "ultimate" means the foundation of all dharmas. Broadly speaking, names and teachings all delineate true principle. The preface to the *Karmavācanā* states: "The Great Teaching responded to its proper time, its purpose being to reveal the one principle; thus it towers far above the texts of the cakravartin and Brahmā, and stands vastly apart from the books of Confucians and Daoists; that it is singularly honored among humans and devas is truly due to this." The above explains establishing the teaching based on principle; the following explains that the emergence of teaching must depend on concrete affairs. Affairs are the conventional truth; following worldly nominal designations, teaching is established to delineate principle; this is what is meant by "the Tathāgata's teaching of Dharma always relies on the two truths". These words encompass an entire dispensation of teaching, which is why the text below specifically points to the Vinaya Piṭaka. Question: If the Vinaya text delineates affairs, it should not reveal principle; if sūtras and treatises delineate principle, they should not follow affairs? Answer: Looking at the Buddhist teaching as a whole, it arises by relying on conditions; none fails to address affairs, and all serve to reveal principle. Yet because medicine corresponds to disease, there are differences of proximity and distance; thus the three trainings are distinguished, and their antidotes differ.