大乘義章 11.19

11.19

第一釋名。法為行託，名之為依。依別不同，一門說四。四名是何？一依法不依人、二法依義不依語、三依了義經不依不了義經、四依智不依識。言依法者，法有兩義：一軌則名法、二自體名法。故論釋言「法名自體」。憑法起行，故名為依。不依人者，宰用名人。不依有二：一自未見法，不依邪偽乖法之人，名不依人，非謂不依正見之人。二自已見法，一切不依。言依義者，義有四種：一所以名義、二義用名義、三義利名義、四德義名義。依同前釋。不依語者，詮談曰語。不依有二：一求義之始，不依顛倒乖義之語，非謂不依如法之言。二得義捨詮，一切不依。依了經者，顯法之詮名了義經，憑之趣實故名為依。不依不了經者，彰邪之言名不了義，棄而不從故曰不依。言依智者，解法決了名之為智，憑之取法故名為依。不依識者，闇心分別名之為識，捨而不從故曰不依。名義如是（此一門竟）。

First, explaining the names. As the Dharma is that upon which practice relies, it is named a "refuge." The refuges differ individually, and in one category four are spoken of. What are the four names? 1. Relying on the Dharma and not on persons; 2. Relying on the meaning and not on the phrasing; 3. Relying on sūtras of definitive meaning (nītārtha) and not on sūtras of provisional meaning (neyārtha); 4. Relying on wisdom (jñāna) and not on consciousness (vijñāna). Regarding "relying on the Dharma," "Dharma" has two meanings: 1. Model or rule is called dharma; 2. Intrinsic essence is called dharma. Therefore the treatise explains: "Dharma means intrinsic essence." Depending upon the Dharma to initiate practice is therefore called "relying." Regarding "not relying on persons," the dominant agent is called a "person." Not relying has two aspects: 1. When one has not yet seen the Dharma oneself, one does not rely on persons who are corrupt, deceptive, and contrary to the Dharma; this is called not relying on persons, and does not mean not relying on persons with right view. 2. When one has already seen the Dharma oneself, one does not rely on anyone at all. Regarding "relying on the meaning," "meaning" (artha) has four kinds: 1. The reason or underlying principle is called meaning; 2. The functional application of meaning is called meaning; 3. Benefit or welfare is called meaning; 4. The quality of virtue is called meaning. "Relying" is explained as before. Regarding "not relying on the phrasing," the words of expression and discussion are called "phrasing." Not relying has two aspects: 1. At the beginning of seeking the meaning, one does not rely on inverted words that run contrary to the meaning; this does not mean not relying on words that accord with the Dharma. 2. When one has attained the meaning and relinquished the expressions, one does not rely on anything at all. Regarding "relying on sūtras of definitive meaning," the expressions that reveal the Dharma are called sūtras of definitive meaning; depending upon them to advance toward reality is therefore called "relying." Regarding "not relying on sūtras of provisional meaning," words that manifest error are called provisional meaning; discarding them and not following them is therefore called "not relying." Regarding "relying on wisdom," understanding phenomena with decisive clarity is called "wisdom"; depending upon it to grasp the Dharma is therefore called "relying." Regarding "not relying on consciousness," the discrimination of a darkened mind is called "consciousness"; discarding it and not following it is therefore called "not relying." Such are the names and meanings. (This concludes the first section.)