大乘義章 1.64

1.64

第三辨相，開合不定。總唯一假，以一切法因緣集起相假成故，或分為二。二有兩門：一生法分別、二就因和法和分別。言生法者，假有二種：一眾生假名、二法假名。眾生假名從內立稱，名不盡法。云何不盡？假通內外，內是眾生，外非眾生。經中直言眾生假名，外法不論，所以不盡。亦可眾生內外通因，內外法中總相集起，斯名眾生。眾生虛集，名眾生假。相狀如何？分別有三？一內外分別。攬內五陰以成眾生，名之為內。攬外四大成草木等，以之為外。二麁細分別。內中攬陰以成假人，名之為細；人成軍眾，以之為麁。從細立稱，是故偏言眾生假名。外中攬大成草木等，以之為細；草木集成叢林等事，以之為麁。三染淨分別。染謂凡夫，淨謂賢聖。生死法中，五陰成人，以之為凡；涅槃法中，五陰成人，以之為聖。法假名者，就通為目。法物事有，諸法通名，法體虛假，名法假名。相狀如何？分別有三：一內外分別。內謂六根，外謂六塵。二麁細分別。因和為麁，法和為細。此如後釋。三染淨分別。染謂生死，淨謂涅槃。生死涅槃，經說不定，或有宣說生死假名、涅槃非假。生死不真，虛假而有，故名為假。樹假之稱，故曰假名。涅槃體真，非是假名。以非假故，涅槃之號非是假名。良以生死是假名，故《維摩經》說「出離生死，名超假名。」或有宣說涅槃假名，生死非假，涅槃無名，假為施名，故曰假名。是以經言「涅槃無名，強為立名。如恒羅婆夷，實不食油，假言食油。」生死法體是有為法，非是假立，故非假名。或有宣說生死涅槃二俱假名，生死涅槃皆非定性，因緣假集，故說為假。樹假之稱，故曰假名。亦可生死涅槃之法假名而有，故曰假名。故《地持》言「色假名乃至涅槃，一切假名。」或有宣說生死涅槃俱非假名，廢名求法，法離名故。故《地持》言「一切諸法，離名自性。」

Third, in discerning the characteristics, opening and combining them are not fixed. In general there is only one [type of] designation, because all dharmas arise through the aggregation of causes and conditions and are established by depending on one another; alternatively, they are divided into two. Regarding the two, there are two approaches: first, discrimination into sentient beings and dharmas; second, discrimination according to causal combination and dharma combination. Regarding sentient beings and dharmas: designations are of two kinds—first, the provisional designation of sentient beings; second, the provisional designation of dharmas. The provisional designation of sentient beings establishes its title from the internal; the name does not exhaust all dharmas. Why does it not exhaust them? Designation applies generally to both internal and external: the internal is sentient beings, while the external is not sentient beings. The sūtras speak directly of the provisional designation of sentient beings without discussing external dharmas, which is why it does not exhaust them. It may also be said that sentient beings universally involve causes, both internal and external: within internal and external dharmas, they aggregate as a general characteristic, and this is called 'sentient beings'. Sentient beings are an empty aggregation, called 'the designation of sentient beings'. What are their characteristics? In discrimination there are three: First, discrimination of internal and external: grasping the internal five aggregates to form a sentient being is called 'internal'; grasping the external four elements to form grass, trees, and the like is considered 'external'. Second, discrimination of coarse and subtle: internally, grasping the aggregates to form a provisional person is called 'subtle'; people forming an army or crowd is considered 'coarse'. Establishing the title from the subtle, one therefore specifically speaks of 'the provisional designation of sentient beings'. Externally, grasping the great elements to form grass, trees, and the like is considered 'subtle'; grass and trees gathering to form a grove or forest and the like is considered 'coarse'. Third, discrimination of defiled and pure: defiled refers to ordinary persons; pure refers to the worthy and noble ones. Among worldly dharmas, the five aggregates forming a person is considered 'ordinary'; among nirvāṇa dharmas, the five aggregates forming a person is considered 'noble'. As for the provisional designation of dharmas, it is designated according to what is universal. Dharmas, things, and phenomena exist, and 'dharma' is a universal name for all things; the substance of a dharma is empty and provisional, hence called 'the provisional designation of dharmas'. What are its characteristics? In discrimination there are three: First, discrimination of internal and external: internal refers to the six sense faculties; external refers to the six sense objects. Second, discrimination of coarse and subtle: causal combination is coarse, and dharma combination is subtle, as explained below. Third, discrimination of defiled and pure: defiled refers to saṃsāra; pure refers to nirvāṇa. Regarding saṃsāra and nirvāṇa, the sūtras' explanations are not uniform. Some proclaim that saṃsāra is a provisional designation while nirvāṇa is not provisional: saṃsāra is not real and exists only provisionally, hence it is called 'provisional'; setting up the title of a designation, it is therefore called 'provisional designation'. The substance of nirvāṇa is real and not a provisional designation; because it is not provisional, the title of nirvāṇa is not a provisional designation. Indeed, because saṃsāra is a provisional designation, the *Vimalakīrti-sūtra* says: 'Escaping saṃsāra is called transcending provisional designation.' Or some proclaim that nirvāṇa is a provisional designation while saṃsāra is not provisional: nirvāṇa is nameless, and a name is provisionally applied to it, hence called 'provisional designation'. Therefore the sūtra says: 'Nirvāṇa is nameless; a name is forcibly established for it. Just as the Gandhavatī insect does not actually eat oil, but is provisionally said to eat oil.' The substance of saṃsāra dharmas consists of conditioned dharmas and is not provisionally established; therefore it is not a provisional designation. Or some proclaim that both saṃsāra and nirvāṇa are provisional designations: neither saṃsāra nor nirvāṇa has a fixed nature, and they are provisionally aggregated through causes and conditions, hence they are spoken of as 'provisional'; setting up the title of a designation, they are therefore called 'provisional designations'. It may also be said that the dharmas of saṃsāra and nirvāṇa exist through provisional designation, hence called 'provisional designations'. Thus the *Bodhisattvabhūmi* (*Dichi*) says: 'From the provisional designation of form up to nirvāṇa, all are provisional designations.' Or some proclaim that neither saṃsāra nor nirvāṇa is a provisional designation: setting aside names and seeking dharmas, dharmas are free from names. Thus the *Bodhisattvabhūmi* says: 'All dharmas are free from intrinsic nature based on names.'