大乘義章 1.16

1.16

言毘尼者，名別有四：一曰毘尼、二名木叉、三曰尸羅、四名為律。言毘尼者，是外國語，此翻名滅。外國說滅，凡有三種：一者涅槃；二尼彌留陀，謂四諦中滅諦名也；三曰毘尼。此三何別？若通論之，體一名異，其猶眼目。外國之言一法十名，此三即是十中數也。若別分之，非無差異。異相如何？涅槃、彌留，當體立稱，是二何異？義釋有三。第一義云：所滅不同，如《涅槃》釋「諸經火滅，名為滅度，此即是其彌留陀滅，離諸覺觀稱曰涅槃。」第二釋云：通局有異。涅槃之滅偏據滿處，尼彌留陀滅義通因果，是故滅諦有滅皆收。第三釋云：通別以分。隨事別滅，說為涅槃。通相三滅，名尼留陀。約對品異，名為事別；盡、止、妙、出四義寬，通名為通相。此二雖異，當體是滅。若論毘尼，體非是滅，有為行德能有所滅，故名為滅；又能證得寂滅之果，故說為滅。何故戒行名曰毘尼？有其兩義：一者戒行能滅業非，故稱為滅；二能得彼究竟滅果，故說名滅。何故律教得名毘尼？亦有兩義：一能詮於毘尼之行，從其所詮故號毘尼；二能生於毘尼行德，從其所生故稱毘尼。言木叉者，此名解脫。解脫有二：一者無為、二者有為。無為解脫直名木叉，有為解脫名毘木叉。是故《相續解脫經》言「涅槃解脫，名為木叉。五分法身，有為解脫，名毘木叉。」何故戒行名為解脫？有其兩義：一者戒行能免業非，故名解脫；二能得彼解脫之果，故名解脫。是以經言「戒是正順解脫之本」，故名波羅提木叉也。何故律教名為解脫？釋有兩義：一能詮於解脫行德，故名解脫；二能生於解脫行德，故名解脫。言尸羅者，此名清涼，亦名為戒。三業炎非焚燒行人，事等如熱；戒能防息，故名清涼。清涼之名，正翻彼也。以能防禁，故名為戒。何故律教名之為戒？亦有兩義：一詮戒行，故說為戒；二能生戒，故說為戒。所言律者，是外國名優婆羅叉，此翻名律。解釋有二：一就教論、二就行辨。若當就教詮量名律，若當就行調伏名律。毘尼之教詮此律行，故稱為律；又生律行，故復名律。

Regarding "vinaya," there are four different names: first, vinaya; second, mokṣa; third, śīla; fourth, lǜ (discipline/rules). "Vinaya" is a foreign word; here it is translated as "extinction" (miè). When foreign lands speak of extinction, there are three kinds in all: first, nirvāṇa; second, nirodha, which is the name of the truth of cessation among the four noble truths; third, vinaya. What is the difference among these three? If discussed generally, their essence is one and their names are different, like different words for "eye." In the language of foreign lands, one dharma may have ten names; these three are precisely numbers among the ten. If distinguished specifically, they are not without difference. What are the differing characteristics? Nirvāṇa and nirodha are named according to their intrinsic essence; how do these two differ? There are three interpretations of their meaning: The first interpretation says: That which they extinguish is different, as the *Nirvāṇa-sūtra* explains: "The extinction of the fire of afflictions is called extinction-deliverance; this is nirodha extinction, while transcendence of all vitarka and vicāra is called nirvāṇa." The second interpretation says: They differ in being broad or restricted. The extinction of nirvāṇa specifically refers to the fulfilled stage, whereas the meaning of nirodha extinction applies to both cause and fruit; therefore the truth of cessation includes all extinctions. The third interpretation says: They are divided by being general or particular. Extinction particular to individual matters is spoken of as nirvāṇa; the three extinctions of general characteristics are named nirodha. Being correlated to different grades of afflictions is called "particularity to matters"; the four meanings of cessation (nirodha), pacification (śānta), excellence (praṇīta), and escape (niḥsaraṇa) are broad and universal, and are named "general characteristics." Although these two differ, their intrinsic essence is extinction. If one considers vinaya, its essence is not extinction; it is conditioned active virtue capable of extinguishing something, hence it is called "extinction"; furthermore, it can realise the fruit of quiescent extinction, hence it is spoken of as "extinction." Why is the practice of the precepts named vinaya? There are two meanings: 1. The practice of the precepts can extinguish wrongful karma; hence it is called "extinction." 2. It can attain that ultimate fruit of extinction; hence it is called "extinction." Why does the teaching of the vinaya receive the name vinaya? There are also two meanings: 1. It can express the practice of vinaya; following that which it expresses, it is designated "vinaya." 2. It can generate the active virtue of vinaya; following that which it generates, it is called "vinaya." As for "mokṣa," here it is called "liberation." Liberation has two kinds: first, unconditioned; second, conditioned. Unconditioned liberation is simply named mokṣa; conditioned liberation is named vimokṣa. Therefore the *Saṃdhinirmocana-sūtra* says: "Nirvāṇa liberation is named mokṣa; the fivefold dharmakāya, being conditioned liberation, is named vimokṣa." Why is the practice of the precepts called liberation? There are two meanings: 1. The practice of the precepts can free one from wrongful karma; hence it is called liberation. 2. It can attain that fruit of liberation; hence it is called liberation. Therefore the scripture says: "The precepts are the root of directly according with liberation"; hence it is called prātimokṣa. Why is the teaching of the vinaya named liberation? The explanation has two meanings: 1. It can express the active virtue of liberation; hence it is called liberation. 2. It can generate the active virtue of liberation; hence it is called liberation. As for "śīla," here it is called "coolness" (qīngliáng), and is also called "precepts" (jiè). The blazing wrongs of the three karmas burn the practitioner, in a manner just like heat; precepts can guard against and quell this, hence they are called "coolness." The name "coolness" is the direct translation of it. Because they can prevent and forbid, they are called "precepts." Why is the vinaya teaching called precepts? There are also two meanings: 1. It expresses the practice of precepts, hence it is spoken of as precepts; 2. It can generate precepts, hence it is spoken of as precepts. As for the word "lǜ" (discipline), the foreign name is upalakṣa (or uparakṣa), which is translated here as lǜ. There are two explanations: 1. discussing it in terms of teaching; 2. distinguishing it in terms of practice. If in terms of teaching, expressing and measuring is named lǜ; if in terms of practice, subduing is named lǜ. The teaching of the vinaya expresses this practice of lǜ; hence it is called lǜ; further, it generates the practice of lǜ; hence it is also named lǜ.