成唯識論了義燈 1.60

1.60

二、辨四名，謂教、理、行、果。然真帝三藏，有五種名：一、義；二、相；三、方便；四、果；五、極清淨。極清淨者，是阿含淨故，即是教。然義、相二，大意不別，以所詮正有實道理，名義清淨。遠離增減，名相清淨故。今合之為所詮，理總立四名，於中分二：初立名不同；後立名意。立名不同者，一、依教有三名：一、無義言，如四《吠陀》論，婆羅門誦之，音聲有上、中、下，甚自可愛，但尋聲求理，都無義趣，故名無義言。如《吠陀》論云：我已飲甘露，成就不復死，我已入火光，願諸天知識。謂鑽乳海以為甘露，飲之則得不死。誦此等言，甚好音聲，而都無義，故云無義；二、邪妄言，如九十六種外道，亦說因果，但明乖僻，故名邪妄；三、如義言，如佛法說因果道理，苦、集為世間因果，滅、道為出世因果，如名真實故，名如義言。

Second, distinguishing the four designations, namely teaching, principle, practice, and fruit. Now, Tripiṭaka Master Paramārtha posited five kinds of designations: (1) meaning; (2) characteristic; (3) expedient means; (4) fruit; and (5) ultimate purity. "Ultimate purity" refers to the purity of the Āgamas, which is precisely teaching. However, between "meaning" and "characteristic", the general sense is not different: because what is expressed truly has real principle, it is called the purity of meaning; because it is far removed from superimposition and deprecation, it is called the purity of characteristics. Now, combining these two into the expressed principle, four designations are established in total. Within this there are two parts: first, the differences in establishing the designations; second, the intention behind establishing the designations. Regarding the differences in establishing the designations: first, based on teaching, there are three designations: (1) words without meaning, such as the four Veda treatises: when Brahmins chant them, their vocal tones have high, middle, and low pitch, which are extremely pleasing to the ear, but if one seeks principle by tracing the sound, there is no meaningful purport whatsoever, hence they are called "words without meaning". As a Veda treatise says: "I have already drunk the nectar of immortality and attained freedom from death; I have already entered into the light of fire, may all the devas know me." This refers to churning the ocean of milk to make the nectar of immortality, drinking which one attains deathlessness. Chanting such words has a very pleasing sound, yet they are completely devoid of meaning, hence called "without meaning"; (2) deviant and false words, such as the ninety-six kinds of tīrthikas, who also speak of cause and effect, but their explanations are erroneous and perverse, hence called "deviant and false"; (3) words corresponding to meaning, such as the Buddhist doctrine's explanation of the principle of cause and effect—suffering and origination as mundane cause and effect, cessation and the path as supramundane cause and effect; because they are true to how things are, they are called "words corresponding to meaning".