大乘義章 11.20

11.20

次辨其相。依法不同，差別有五：一教法名法、二者世諦自體名法、三者真諦自體名法。故《涅槃》言「法謂法性，常恒不變。」四因行自體名之為法。又復因中起行之軌亦名為法，所謂三十七道品等。五果德自體名之為法。故《涅槃》言「法者所謂大般涅槃。」依義不同，亦有五種：一對教法，二諦名義。二諦並是教下所以，故名為義。二對世諦法，真諦名義。真諦是彼世法所以，故名為義。三對真諦法，世諦名義。世諦是彼真家義用，故名為義。又復世諦顯真諦所以，亦名為義。故《地經》中，知世無常，顯無我法，名義無礙。四因行利人，名之為義。故《地持》中名彼善法為義饒益。五果德名義。故《地持》中名得菩提以為得義。依了義經不依不了義者，分別有二：一就大小相對分別。或小乘名了、大乘不了，小乘麁顯故名為了，大乘祕密故名不了。或大乘名了、小乘不了，大乘顯實名之為了，小乘覆實名為不了。二約愚智相對分別。正智取法，大小皆了，隨法淺深當分了故。愚心取法，大小所說一切不了，淺深相望互相違故。此之一門，如《地持》說。故彼論云「於如來說，除信清淨，於此法律不可破壞，名了義經。於如來說，作不決定，法律可壞，名為不了。」所言依智不依識者，分別有四：一解惑分別，聞思修等三慧解心名之為智，惑心分別說以為識。二就解心明昧分別，三慧之中修慧深明名之為智，聞思闇昧說以為識。此之一門如《地持》說。故彼論言「用修慧智，不以聞思識諸法義，名為依智不依識也。」三大小分別，大乘三慧知法實相悉名為智，小乘三慧不見法實齊名為識。此之一門，如《涅槃》說。故彼經云「若知如來即是法身，如是智慧所應依止。聲聞不知如來功德，如是之識不應依止。」四真妄分別，就大乘中真證名智，見實義故；妄修三慧悉名為識。此之一門，如《地論》說。故彼論中宣說地實唯智境界，聞思修報生識智，非彼境界，以不同故。體相如是（此二門竟）。

Next, distinguishing their characteristics. There are differences in relying on the Dharma, with five distinct categories: 1. The teaching is called dharma; 2. The intrinsic essence of conventional truth is called dharma; 3. The intrinsic essence of ultimate truth is called dharma. Thus the Nirvāṇa [Sūtra] says: "Dharma refers to dharmatā, eternal and unchanging." 4. The intrinsic essence of causal practice is called dharma. Furthermore, the models for generating practice in the causal stage are also called dharma, namely the thirty-seven factors of awakening and so forth. 5. The intrinsic essence of fruitional virtues is called dharma. Thus the Nirvāṇa [Sūtra] says: "Dharma refers to great parinirvāṇa." There are also five kinds of differences in relying on the meaning: 1. Relative to the teaching, the two truths are called the meaning. The two truths are both the underlying reasons beneath the teaching, and are therefore called the meaning. 2. Relative to conventional truth as dharma, ultimate truth is called the meaning. Ultimate truth is the underlying reason for that conventional dharma, and is therefore called the meaning. 3. Relative to ultimate truth as dharma, conventional truth is called the meaning. Conventional truth is the functional application of that reality, and is therefore called the meaning. Furthermore, conventional truth reveals the underlying reason of ultimate truth, and is also called the meaning. Therefore in the Daśabhūmika Sūtra, knowing that the worldly is impermanent and manifests the dharma of non-self is called the unhindered knowledge of meaning. 4. Benefiting others through causal practice is called the meaning. Therefore in the Bodhisattvabhūmi, those wholesome dharmas are called benefiting with meaning. 5. The fruitional virtues are called the meaning. Therefore in the Bodhisattvabhūmi, attaining bodhi is called attaining the meaning. Regarding "relying on sūtras of definitive meaning and not on sūtras of provisional meaning," there are two differentiations: 1. Differentiation relative to the Mahāyāna and Hīnayāna. Either the Hīnayāna is called definitive and the Mahāyāna provisional—because the Hīnayāna is coarse and apparent it is called definitive, and because the Mahāyāna is esoteric it is called provisional; or the Mahāyāna is called definitive and the Hīnayāna provisional—because the Mahāyāna reveals reality it is called definitive, and because the Hīnayāna conceals reality it is called provisional. 2. Differentiation relative to delusion and wisdom. When right wisdom grasps phenomena, both the Mahāyāna and Hīnayāna are definitive, because they are definitive in their respective portions according to the shallowness or profundity of the teachings. When an ignorant mind grasps phenomena, all that is spoken by both the Mahāyāna and Hīnayāna is non-definitive, because their shallowness and profundity contradict each other when viewed mutually. This single approach is as explained in the Bodhisattvabhūmi. Thus that treatise states: "Regarding what the Tathāgata speaks, excepting pure faith, this dharma and vinaya cannot be destroyed, which is called a sūtra of definitive meaning. Regarding what the Tathāgata speaks, if it is treated as indecisive, such that the dharma and vinaya can be destroyed, it is called provisional." Regarding what is called "relying on wisdom and not on consciousness," there are four differentiations: 1. Differentiation between understanding and delusion: the minds of understanding of the three wisdoms of hearing, contemplation, and cultivation are called wisdom; the discriminations of a deluded mind are spoken of as consciousness. 2. Differentiation in terms of the clarity or dimness of the understanding mind: among the three wisdoms, the wisdom of cultivation is profound and clear and is called wisdom; hearing and contemplation are dim and obscure and are spoken of as consciousness. This single approach is as explained in the Bodhisattvabhūmi. Thus that treatise states: "Using the wisdom of the wisdom of cultivation, and not knowing the meanings of dharmas through the consciousness of hearing and contemplation, is called relying on wisdom and not relying on consciousness." 3. Differentiation between the Mahāyāna and Hīnayāna: in the Mahāyāna, the three wisdoms that know the true mark of dharmas are all called wisdom; in the Hīnayāna, the three wisdoms do not see the reality of dharmas and are uniformly called consciousness. This single approach is as explained in the Nirvāṇa [Sūtra]. Thus that sūtra states: "If one knows that the Tathāgata is indeed the dharmakāya, such wisdom is what one should rely upon. Śrāvakas do not know the Tathāgata's virtues, and such consciousness should not be relied upon." 4. Differentiation between the true and the false: within the Mahāyāna, true realization is called wisdom because it sees the real meaning; the deluded cultivation of the three wisdoms is entirely called consciousness. This single approach is as explained in the Daśabhūmika-śāstra. Thus that treatise proclaims that the reality of the bhūmis is solely the domain of wisdom; the consciousness-wisdom born of the retribution of hearing, contemplation, and cultivation is not that domain, because they are not identical. Such are their essences and characteristics. (This concludes the second section.)