大乘義章 11.21

11.21

第三門中辨其次第。經論不同，凡有五種：一觀入次第。如《成實》說：第一依法、第二依於了義之經、第三依義、第四依智。此等據其聞思修等以辨觀入。四中初二是其教法，依成聞慧。但就聞中，初先簡去人以取其法，後就法中簡去不了取其了義。始終雖思，同成聞慧。第三依義，是其理法，依成思慧，依聞起思，故次明之。第四依智，是其行法，依成修慧，上人智慧為下倣習，說為行法。依思起修，故後說之。第二依體起用次第。如《涅槃》說：第一依法，謂大涅槃。涅槃果體，是故先明。第二依義，所謂法身、解脫、般若。此是果德，依體有德，故次辨之。第三依智，所謂如來一切種智。此是果用，依德起用，是故次說。第四依於了義之經，謂佛所說大乘經典。依智起說，是故後論。第三據果尋因次第。如《涅槃》說：第一依義，所謂法身、解脫、般若。第二依法，所謂法性常恒不變。第三依智，所謂僧是常無為不變，不畜八種不淨之物。第四依於了義之經，所謂一切大乘經典。就此四中，前二是果、後二是因。就前果中，義是果體，是故先明；果依法成，故次明法。就後因中，智是因體，是故先明；因依法成，故次明其了義之經。又義是果，果是所求，是故先明；果依理成，故次明法。此二一對。向前果德由因而起，故次明智；向前理法藉教而顯，故後明其了義之經。第四據深尋淺次第。如《維摩》說：第一依義，義是理法。第二依智，智是理行。第三依於了義之經，經是顯前理法之詮。第四依法，法是成前智行之軌。理是所詮，故先明義；依義成慧，故次明智；所求之義由詮故顯，故次第三明了義經；所成之智，依法而起，故次第四明其依法。第五攝法起修次第。如《地持》說：第一依義，義者是理。第二依法，法者是教。第三依於了義之經，正解取法名為了義。第四依智，修慧達義名之為智。四中前二攝法次第，後之兩種起修次第。就攝法中，義能成行，正是所求，故先明義；義由教顯，故次明法。後起修中，隨義相別，分初了義經。依前教法起聞思解，解法無違，名之為了。故論釋言「深信佛說，名了義經。」後依智者，依前理義起修慧行。故論釋言「用修慧者智，名為依智。」通而論之，了義經者，依前法義起聞思解。言依智者，依前法義起修慧行。次第如是（此三門竟）。

In the third section, their sequence is determined. The sūtras and treatises differ, having in all five kinds: First, the sequence of entering contemplation. As stated in the *Tattvasiddhi*: First, relying on the Dharma; second, relying on the nītārtha sūtras; third, relying on the meaning; fourth, relying on wisdom. These determine the entry into contemplation on the basis of [the three wisdoms of] listening, reflection, and cultivation. Among these four, the first two are the Dharma of teaching, by relying on which the wisdom of listening is completed. Yet within listening, one first rejects persons to take the Dharma, and then within the Dharma rejects the neyārtha to take the nītārtha. Although reflection is present from beginning to end, they equally complete the wisdom of listening. Third, relying on the meaning: this is the Dharma of principle, by relying on which the wisdom of reflection is completed; since reflection is generated relying on listening, it is explained next. Fourth, relying on wisdom: this is the Dharma of practice, by relying on which the wisdom of cultivation is completed; the wisdom of superior persons is emulated by those below, and so is called the Dharma of practice. Since cultivation is generated relying on reflection, it is stated last. Second, the sequence of giving rise to function based on essence. As stated in the *Nirvāṇa [Sūtra]*: First, relying on the Dharma, which refers to the great nirvāṇa. Nirvāṇa is the fruition-essence, and is therefore explained first. Second, relying on the meaning, which refers to dharmakāya, liberation, and prajñā. These are the fruition-virtues; since virtues exist based on essence, they are determined next. Third, relying on wisdom, which refers to the Tathāgata's sarvākārajñatā (omniscience). This is the fruition-function; since function arises based on virtue, it is explained next. Fourth, relying on the nītārtha sūtras, which refers to the Mahāyāna scriptures spoken by the Buddha. Since speech arises relying on wisdom, it is discussed last. Third, the sequence of tracing the cause from the fruit. As stated in the *Nirvāṇa [Sūtra]*: First, relying on the meaning, which refers to dharmakāya, liberation, and prajñā. Second, relying on the Dharma, which refers to the dharmatā being permanent, eternal, and unchanging. Third, relying on wisdom, which refers to the Saṅgha being permanent, unconditioned, and unchanging, not keeping the eight kinds of impure things. Fourth, relying on the nītārtha sūtras, which refers to all Mahāyāna scriptures. Within these four, the first two are fruition, and the latter two are cause. Within the former fruition, meaning is the fruition-essence, and is therefore explained first; fruition is completed relying on the Dharma, and so the Dharma is explained next. Within the latter cause, wisdom is the causal essence, and is therefore explained first; cause is completed relying on the Dharma, and so the nītārtha sūtras are explained next. Furthermore, meaning is the fruition, and fruition is what is sought, so it is explained first; fruition is completed relying on principle, so the Dharma is explained next. These two form a pair. The aforementioned fruition-virtues arise from cause, so wisdom is explained next; the aforementioned principle-Dharma is revealed through teaching, so the nītārtha sūtras are explained last. Fourth, the sequence of tracing the shallow from the profound. As stated in the *Vimalakīrti [Sūtra]*: First, relying on the meaning; meaning is the Dharma of principle. Second, relying on wisdom; wisdom is the practice of principle. Third, relying on the nītārtha sūtras; the sūtras are the expression revealing the aforementioned Dharma of principle. Fourth, relying on the Dharma; the Dharma is the standard completing the aforementioned practice of wisdom. Principle is what is expressed, so meaning is explained first; relying on meaning completes wisdom, so wisdom is explained next; the sought meaning is revealed through expression, so the nītārtha sūtras are explained third; the completed wisdom arises relying on the Dharma, so relying on the Dharma is explained fourth. Fifth, the sequence of subsuming dharmas and generating cultivation. As stated in the *Bodhisattvabhūmi* (*Dichi*): First, relying on the meaning; meaning is principle. Second, relying on the Dharma; Dharma is teaching. Third, relying on the nītārtha sūtras; apprehending the Dharma through right understanding is called nītārtha. Fourth, relying on wisdom; understanding meaning through the wisdom of cultivation is called wisdom. Among the four, the first two are the sequence of subsuming dharmas, and the latter two are the sequence of generating cultivation. Within subsuming dharmas, meaning is able to complete practice and is precisely what is sought, so meaning is explained first; meaning is revealed through teaching, so Dharma is explained next. In the subsequent generation of cultivation, distinguishing according to the marks of meaning, it first differentiates the nītārtha sūtras. Relying on the previous Dharma of teaching, one generates the understanding of listening and reflection; when the understanding of the Dharma is without contradiction, it is called nītārtha. Therefore, the treatise explains: 'Deeply believing in what the Buddha taught is called nītārtha sūtras.' Next, relying on wisdom: relying on the previous principle and meaning, one generates the practice of the wisdom of cultivation. Therefore, the treatise explains: 'The wisdom of one using the wisdom of cultivation is called relying on wisdom.' Speaking generally: the nītārtha sūtras generate the understanding of listening and reflection relying on the previous Dharma and meaning. 'Relying on wisdom' generates the practice of the wisdom of cultivation relying on the previous Dharma and meaning. The sequence is as such (this completes the third section).