瑜伽論記 19.260

19.260

新羅昉師自述三解。一、法依者名及所依總名法依，如法詞二無礙境總說為法，法即依故持業釋也，義依者謂諸法義如義無礙境，名之為義，此即持業，了義經依是了義教所詮之義，此是依主亦多財釋，智依先謂；二、正智及加行智總名為智，此即持業。言相、三依所攝者，謂除智依相非智故，雖亦非名而名之所依故亦是法依，名唯法依者唯能詮名為名事故，義及經依理亦非無，然法相顯故但說法。如相分別亦爾者，謂除法依然三數等，故之亦爾。真如、智所行故；義依攝者，此非智故非能詮故非言教所及故，唯義依攝。正智、唯智依攝者，義及經依理亦非無然智顯勝，故但說智。一一法依者，能詮所詮總名法義，依者所緣之義，了義經依者，謂了義教所詮之義，然與法依不同，彼通不了義此唯了義故，智依者謂二正智，相名真如及正智依與前無異，癈立會釋如理應知。言如相、分別亦爾者，謂染智依非二智故，故云亦爾。一云，法依者，謂名句文及所依聲為體，此約一方，若依諸方通色心等。義依者謂所取境義為體，了義經依者謂經所詮義為體，智依者謂正智為體。相三依者，除智可知，如相分別亦爾者以有漏故除智，若依餘方以分別能作佛事，是名句依故法依攝。

Master Fang of Silla himself stated three explanations. First: 'reliance on Dharma' means that names and their supports are collectively called 'reliance on Dharma', just as the objective spheres of the two unhindered cognitions of dharma and language are together termed 'dharma'; because the dharma is itself the reliance, this is a karmadhāraya compound. 'Reliance on meaning' means the meanings of all phenomena, just as the objective sphere of the unhindered cognition of meaning is called 'meaning'; this too is a karmadhāraya compound. 'Reliance on sūtras of definitive meaning' refers to the meaning expounded by teachings of definitive meaning; this is a tatpuruṣa or also a bahuvrīhi compound. As for 'reliance on gnosis', it is stated first that fundamental correct gnosis and preparatory gnosis are collectively termed 'gnosis'; this is also a karmadhāraya compound. Regarding the statement that 'signs are subsumed under three reliances': this means that except for the reliance on gnosis, because signs are not gnosis—and although they are also not names, since they are the supports of names—they are also the reliance on Dharma. That 'names are only the reliance on Dharma' is because only expressive names are designated as nominal entities; the meanings and the reliance on sūtras are not non-existent in principle, but because the mark of Dharma is prominent, only Dharma is spoken of. Regarding 'as with signs, discrimination is also like this': this means that, excluding the reliance on Dharma, it has the three reliances in the same number, and hence is also like this. Tathatā is the sphere of action of gnosis; that it is 'subsumed under the reliance on meaning' is because it is not gnosis, not expressive, and not reached by verbal teachings, and so is subsumed solely under the reliance on meaning. That 'correct gnosis is subsumed solely under the reliance on gnosis' is because, although [subsumption under] meaning and the reliance on sūtras are not absent in principle, gnosis is prominent and superior, and therefore only gnosis is spoken of. Another [explanation says]: for each, 'reliance on Dharma' means that the expressive and the expressed are collectively called Dharma; 'reliance on meaning' is the meaning that is the objective support; 'reliance on sūtras of definitive meaning' means the meaning expounded by teachings of definitive meaning, yet it differs from the reliance on Dharma, for the former extends to non-definitive meaning, while this is solely definitive meaning; 'reliance on gnosis' refers to the two correct gnoses. Signs, names, tathatā, and the reliances of correct gnosis are not different from before, and the rejections, establishments, and harmonizing interpretations should be known according to the principle. Regarding 'as with signs, discrimination is also like this': this means that, since it is an afflicted reliance on gnosis and not the two gnoses, it is therefore said to be 'also like this'. Another [explanation] says: 'reliance on Dharma' has names, sentences, phonemes, and the sound on which they rely as its essence—this is according to one school; if based on various other schools, it extends to form, mind, and so forth. 'Reliance on meaning' has the apprehended objective meaning as its essence. 'Reliance on sūtras of definitive meaning' has the meaning expounded by the sūtras as its essence. 'Reliance on gnosis' has correct gnosis as its essence. Signs being [subsumed under] three reliances is understood by excluding gnosis. Regarding 'as with signs, discrimination is also like this': because it is tainted, gnosis is excluded; if based on other schools, since discrimination can perform the Buddha's work and is the support of names and sentences, it is subsumed under the reliance on Dharma.