成唯識論了義燈 1.65

1.65

三、依人法二，立其名目，於中有二：一、立意；二、差別。初立意者，凡有兩義：一、依善意；二、依惡意。若依善意，即立恭敬名。若依惡意，即立毀訾名。如呼為法師、法主等，是恭敬人名。呼為過人、賤人，此毀訾人名。若呼為正法、勝法，是恭敬法名。呼為邪法、惡法，是毀訾法名。如《弊魔經》等是毀人名，《須達拏大子經》等是恭敬人名，《十八泥梨經》等是毀訾法名，《大般若經》等是恭敬法名。於中復雙單名別，如《佛藏經》、《菩薩藏經》等雙恭敬二。有雙毀訾人法，如《魔逆經》等。有於人處亦毀亦敬，如《未生怨王經》。有於法處亦敬亦毀，如《辨中邊論》，中是所敬，邊是所毀。有於人法俱敬俱毀，如舊云《部執異論》，部執是恭敬名，異是毀訾名。部是眾義，名聖弟子為部。執是取義，皆取佛說三藏之中所說法義。然執名乃通能所，正以所執之法為執，能執之人是聖弟子，所執之法皆是佛法。今以部名目，聖弟子眾，以執名目佛所說法故，部執是恭敬名。所恭敬者，不過人之與法。部是人名，執是法名。分破是異義，人、法皆分破故，名為異。聖弟子眾，各相朋黨，即是人異。取執之義，又各不同，即是法異。人相儻故，人起諍執法不同故，法相非斥故，立異名故，異是毀訾名。然今此論是恭敬名，成立世尊聖教所說唯識教理故。或毀訾名，令依於智不依識故。或此識言，雖是所厭，恭敬世尊，所起教理故，名《成唯識論》。

Third, establishing titles based on the two categories of person and dharma. Here there are two aspects: (1) the intention of establishment; (2) distinctions. First, regarding the intention of establishment, there are generally two meanings: (1) based on good intent; (2) based on ill intent. If based on good intent, then a respectful designation is established. If based on ill intent, then a disparaging designation is established. For instance, addressing someone as "Dharma Master", "Dharma Lord", and so forth is a respectful designation for a person. Addressing someone as "faulty person", "base person", is a disparaging designation for a person. If one refers to something as "the True Dharma", "the Superior Dharma", this is a respectful designation for a dharma. Referring to it as "deviant dharma", "evil dharma", is a disparaging designation for a dharma. For instance, the Bimo jing (Māra-pratyarthika-sūtra) and so forth are disparaging designations for persons; the Xudanatai zi jing (Sudānasūtra) and so forth are respectful designations for persons; the Shibanili jing (Eighteen Hells Sūtra) and so forth are disparaging designations for dharmas; the Mahāprajñāpāramitā Sūtra and so forth are respectful designations for dharmas. Within this, there are further distinctions between single and combined designations: for instance, the Fo zang jing, the Pusa zang jing, and so forth combine respect for both [person and dharma]. There are those that combine disparagement of both person and dharma, such as the Mo ni jing (Māra-vinivartaka-sūtra) and so forth. There are those that both disparage and respect with respect to the person, such as the Weishengyuan wang jing (Ajātaśatru-rāja-sūtra). There are those that both respect and disparage with respect to the dharma, such as the Madhyāntavibhāga-śāstra: the middle is what is respected, and the extremes are what are disparaged. There are those that both respect and disparage with respect to both person and dharma, such as the treatise formerly called the Buzhiyi lun (Samayabhedoparacanacakra): "sectarian adherence" (buzhi) is a respectful designation, while "divergence" (yi) is a disparaging designation. "Bu" has the meaning of assembly, designating the noble disciples as a sect. "Zhi" has the meaning of grasping/upholding, meaning that all uphold the doctrine and meaning expounded within the Tripiṭaka taught by the Buddha. Although the designation "grasping/upholding" applies to both active and passive, strictly speaking it takes the dharma upheld as "zhi"; the person who upholds is the noble disciple, and the dharma upheld is entirely the Buddha's teaching. Now, by using the term "bu" to designate the assembly of noble disciples, and the term "zhi" to designate the Dharma taught by the Buddha, buzhi is a respectful designation. What is respected does not exceed person and dharma: bu is the designation for the person, and zhi is the designation for the dharma. Division and fragmentation is the meaning of "yi" (divergence); because both person and dharma were divided and fragmented, it is called divergence. The assemblies of noble disciples formed distinct factions among themselves, which is the divergence of persons; the doctrines they upheld and grasped were also each different, which is the divergence of dharmas. Because persons formed factions, persons gave rise to disputes; because the dharmas grasped were different, the dharmas refuted one another; hence the designation "divergence" was established, so divergence is a disparaging designation. Now, this present treatise is a respectful designation, because it establishes the teaching and principle of vijñapti-mātra expounded in the Blessed One's noble teaching. Alternatively, it is a disparaging designation, because it causes one to rely on wisdom and not on consciousness. Or, although this word "consciousness" (vijñāna) is what is to be renounced, out of respect for the teaching and principle initiated by the Blessed One, it is titled Cheng weishi lun.