大乘義章 11.90

11.90

次就諸法相對辨異。法義相對，略有十四：一就能詮所詮分異。知一切教名法無礙，知諸法義名義無礙。故《地持》云「於法章句修慧不謬，名法無礙。法相不謬，名義無礙。」二就能說所說分異。如《地經》說「知力、無畏、不共佛法、大悲智行、轉法輪德，名法無礙。知所說法，名義無礙。」三就教中總別分異。如《地經》說「總知如來所轉法輪名法無礙，知佛所說八萬四千音聲差別名義無礙。」四就教中本末分異。如《地經》說「知修多羅名法無礙，知解釋相名義無礙。」五就二諦觀入分異。如《地經》說「知世諦中色等諸法名法無礙，知真諦中如實智境名義無礙。」六就二諦淺深分異，亦得名為體用分異。真諦名體，世諦名用。如《地經》說「知法無性名法無礙，知法生滅名義無礙。」七就諸法總別分異。如《地經》說「總知一切諸法自相名法無礙，知法差別名義無礙。」八就諸法約時分異。如《地經》說「知現在法名法無礙，知過未法名義無礙。」以過未法顯今所以，故說為義。九就諸法別智分異。如《地經》說「法智知法名法無礙，比智知法名義無礙。」十就諸乘權實分異。如《地經》說「知實一乘名法無礙，知權說三名義無礙。」《涅槃經》中知三乘別名法無礙，知實一乘名義無礙。十一通就諸乘淺深分異。知三乘人第一義智名法無礙，知三乘人世諦之智名義無礙。故《地經》說「知第一義無我慢相名法無礙，知世諦中無我慢相名義無礙。」三乘上人證理之慧名第一義無我慢相，知陰界等名世諦中無我慢相。十二偏就大乘因中實相分異。知諸地實名法無礙，知諸地相名義無礙。故《地經》說「知菩薩行名法無礙，知說十地義差別相名義無礙。」十三偏就大乘果中體德分異。知涅槃體名法無礙，知佛法身解脫般若三德差別名義無礙。故《涅槃》云「法者所謂大般涅槃，義謂法身解脫般若。」十四偏就大乘果中體用分異。如《地經》說「知佛法身名法無礙，知佛色身時事相等名義無礙。」法義相對實有無量，且論斯耳。就辭樂相對分異，略有七種：一同體義分。以言顯理名之為辭，辭中差別隨人所好即名樂說，地經論中多依此門。二總別分異。總說名辭，別說名樂。故《地經》言「次第不斷名為樂說。」三多一分異。一名顯法名之為辭，多名顯法隨人異樂名為樂說。故《地經》言「於假名法以假名說名之為辭，不壞前名異假名說名為樂說。」四麁妙分異。於惡眾生麁言呵識唯得名辭，妙言說法令人愛好方名樂說。五所隨分異。如《地經》說「隨音異說名之為辭，隨心異說名為樂說。」六自他分異。諸佛菩薩隨自意語名之為辭，隨他意語說之為樂。是二種語，如《涅槃》說。七約法分異，亦得名為約智分異。如《地經》說「依於世諦正見說法名之為辭，依第一義不倒說法名為樂說。」此據教授觀入時語，亦得宣說真諦名辭、說世稱樂。辭樂之異理亦無量，且說斯耳（此四門竟）。

Next, to distinguish differences by way of the mutual correlation of dharmas. When dharma and meaning are mutually correlated, there are briefly fourteen [modes]:

First, distinguishing differences in terms of the expresser and the expressed: knowing all teachings is called unimpeded [knowledge of] dharma; knowing the meanings of all dharmas is called unimpeded [knowledge of] meaning. Hence the *Bodhisattvabhūmi* states: "Cultivating wisdom without error regarding the verses and phrases of dharmas is called unimpeded dharma; being without error regarding the characteristics of dharmas is called unimpeded meaning."

Second, distinguishing differences in terms of the speaker and what is spoken: as the *Daśabhūmika-sūtra* states, "Knowing the powers, fearlessnesses, unshared Buddha-dharmas, the conduct of great compassion and wisdom, and the virtue of turning the wheel of Dharma is called unimpeded dharma; knowing the dharmas that are spoken is called unimpeded meaning."

Third, distinguishing differences in terms of the general and the specific within the teaching: as the *Daśabhūmika-sūtra* states, "Generally knowing the wheel of Dharma turned by the Tathāgata is called unimpeded dharma; knowing the eighty-four thousand distinctions in voice and sound spoken by the Buddha is called unimpeded meaning."

Fourth, distinguishing differences in terms of the fundamental and derivative within the teaching: as the *Daśabhūmika-sūtra* states, "Knowing the sūtras is called unimpeded dharma; knowing the characteristics of explanation is called unimpeded meaning."

Fifth, distinguishing differences in terms of contemplation and entry regarding the two truths: as the *Daśabhūmika-sūtra* states, "Knowing the various dharmas such as form within the conventional truth is called unimpeded dharma; knowing the cognitive object of genuine wisdom within the ultimate truth is called unimpeded meaning."

Sixth, distinguishing differences in terms of the shallow and profound regarding the two truths—which may also be named distinguishing differences in terms of substance and function, ultimate truth being called substance and conventional truth being called function: as the *Daśabhūmika-sūtra* states, "Knowing the absence of nature in dharmas is called unimpeded dharma; knowing the arising and ceasing of dharmas is called unimpeded meaning."

Seventh, distinguishing differences in terms of the general and specific characteristics of dharmas: as the *Daśabhūmika-sūtra* states, "Generally knowing the specific characteristics of all dharmas is called unimpeded dharma; knowing the differences among dharmas is called unimpeded meaning."

Eighth, distinguishing differences in dharmas in terms of time: as the *Daśabhūmika-sūtra* states, "Knowing present dharmas is called unimpeded dharma; knowing past and future dharmas is called unimpeded meaning." Because past and future dharmas reveal the reasons for the present, they are spoken of as meaning.

Ninth, distinguishing differences in dharmas in terms of distinct wisdoms: as the *Daśabhūmika-sūtra* states, "Knowing dharmas by dharma-knowledge is called unimpeded dharma; knowing dharmas by inductive knowledge is called unimpeded meaning."

Tenth, distinguishing differences in terms of the provisional and real among the vehicles: as the *Daśabhūmika-sūtra* states, "Knowing the real one vehicle is called unimpeded dharma; knowing the provisionally taught three is called unimpeded meaning." In the *Nirvāṇa Sūtra*, knowing the differences among the three vehicles is called unimpeded dharma; knowing the real one vehicle is called unimpeded meaning.

Eleventh, distinguishing differences in terms of the shallow and profound generally regarding all vehicles: knowing the ultimate wisdom of practitioners of the three vehicles is called unimpeded dharma; knowing the conventional truth wisdom of practitioners of the three vehicles is called unimpeded meaning. Hence the *Daśabhūmika-sūtra* states, "Knowing the characteristic of being without the conceit of self in the ultimate truth is called unimpeded dharma; knowing the characteristic of being without the conceit of self in the conventional truth is called unimpeded meaning." The wisdom by which superior persons of the three vehicles realize the principle is called the characteristic of being without the conceit of self in the ultimate truth; knowing the aggregates, realms, and so forth is called the characteristic of being without the conceit of self in the conventional truth.

Twelfth, distinguishing differences exclusively in terms of the real mark in the cause of the Mahāyāna: knowing the reality of the stages is called unimpeded dharma; knowing the characteristics of the stages is called unimpeded meaning. Hence the *Daśabhūmika-sūtra* states, "Knowing bodhisattva conduct is called unimpeded dharma; knowing the distinctive characteristics of the meanings of the ten stages that are taught is called unimpeded meaning."

Thirteenth, distinguishing differences exclusively in terms of substance and virtues in the fruit of the Mahāyāna: knowing the substance of nirvāṇa is called unimpeded dharma; knowing the distinctions among the three virtues of the Buddha's dharmakāya, liberation, and wisdom (prajñā) is called unimpeded meaning. Hence the *Nirvāṇa [Sūtra]* states, "Dharma refers to great parinirvāṇa; meaning refers to dharmakāya, liberation, and wisdom (prajñā)."

Fourteenth, distinguishing differences exclusively in terms of substance and function in the fruit of the Mahāyāna: as the *Daśabhūmika-sūtra* states, "Knowing the Buddha's dharmakāya is called unimpeded dharma; knowing the temporal and phenomenal characteristics of the Buddha's physical body is called unimpeded meaning."

The mutual correlations of dharma and meaning are in fact limitless; let us discuss only these for now.

Regarding distinguishing differences in the mutual correlation of phrasing and eloquence, there are briefly seven types:
First, distinction of meaning within the same substance: manifesting principle through words is called phrasing; distinctions within phrasing that accord with what people prefer are called eloquence. The commentary on the *Daśabhūmika-sūtra* mostly relies on this approach.

Second, distinguishing differences in terms of the general and specific: general explanation is called phrasing; specific explanation is called eloquence. Hence the *Daśabhūmika-sūtra* states, "Being continuous without interruption is called eloquence."

Third, distinguishing differences in terms of the many and the one: manifesting a dharma with one name is called phrasing; manifesting a dharma with many names according with different people's preferences is called eloquence. Hence the *Daśabhūmika-sūtra* states, "Explaining nominal dharmas with nominal designations is called phrasing; explaining with different nominal designations without destroying the previous name is called eloquence."

Fourth, distinguishing differences in terms of the coarse and the wondrous: with regard to evil sentient beings, using coarse words to rebuke their consciousnesses can only be called phrasing; explaining the Dharma with wondrous words to make people love and delight in it is called eloquence.

Fifth, distinguishing differences in terms of what is conformed to: as the *Daśabhūmika-sūtra* states, "Speaking differently in accordance with sounds is called phrasing; speaking differently in accordance with minds is called eloquence."

Sixth, distinguishing differences in terms of self and other: the speech of buddhas and bodhisattvas that accords with their own intentions is called phrasing; their speech that accords with the intentions of others is called eloquence. These two kinds of speech are as taught in the *Nirvāṇa [Sūtra]*.

Seventh, distinguishing differences according to dharma, which may also be named distinguishing differences according to wisdom: as the *Daśabhūmika-sūtra* states, "Preaching the Dharma based on right view in conventional truth is called phrasing; preaching the Dharma without error based on the ultimate truth is called eloquence." This is said in reference to speech at the time of instructing contemplation and entry; one may also say that expounding the ultimate truth is called phrasing, while expounding the conventional is called eloquence.

The differences between phrasing and eloquence are also limitless in principle; let us merely state these for now. (This concludes the fourth section.)