大乘義章 16.15

16.15

次釋名義。言時說者，觀諸眾生有心樂聞、無憂惱等障難之時，為之宣說，故名時說。言正意者，菩薩正意，觀諸眾生住於恭敬求法威儀，然後為說。如戒經中，自立他坐不應說等，名為正意。此二《地持》合名時說。言頓說者，為一切眾說一切法，心無慳悋，名為頓說。為一切眾，於人頓也。說一切法，於法頓也。心無慳悋，內心頓也。《地持論》中別分無慳以為一門，不為法慳。言相續者，說無德息。捨諸法中嫉妬之意，名相續說。說無德息，明說相續。捨嫉妬意，明心相續。《地持論》中分無嫉意別為一門，不作師倦。漸者依教次第說也，故論釋言「依字句味次第說矣。」次者依義次第說也，說苦至集說滅至道，如是一切。故論釋言「如字句次第，義亦如是。」此漸與次，《地持論》中合為一門，名曰歡喜。次第宣說，易可記持，故令物喜。句義漸次者，論家釋言「說同義法，不說異義。」此相如何？於向前教及與義中，淺則俱淺、深則俱深，不離宣說，名說同義。如苦諦中宣說有作，集滅道中亦說有作。苦諦之中宣說無作，集滅道中亦說無作。如是一切，名說同義。亦可此就行法之中明其次第，或一處。如是一切，名說同義。此《地持》中名之為欲。辨宣行法，令人樂行，故名為欲。示者，論言「示所應示。小根眾生應示小法，大根眾生應示大法。」如是一切，名示應示。此約教法。喜者，論言「喜所應喜。隨根不同，為之辨義，令其心喜應喜。」此約義法。此示與喜，《地持論》中合為一門，直名為喜。彼中具釋，乃有四句：一示應示、二授應授、三照應照、四喜應喜。示授約教，總舉稱示，樂正與為授。照喜約義，總舉令知名之為照，稱機別教令其歡喜故名為喜。此四皆悉稱物根宜，故並云應。勸者，論言「怯弱眾生勸令勇猛，故名為勸。」此義《地持》隱而不彰。言具德者，論言「依於現智、比智、阿含所證，而為人說，名為具德。」言現智者，現量智也。言比智者，比量智也。此知法相。言阿含者，教量智也。此知教法。此三如前三量章中具廣分別。證是證智，此知理法，具此方說故名具德。《地持論》中說此為勸。言不毀者，《地論》釋言「順善道說」，《地持》釋言「順向善趣」。此名出道以為善趣，凡所言論隨順出道名向善趣。言不亂者，論自釋言「不動不雜，正入非稠林行，故曰不亂。」言不動者，離於淺過。淺近之言，差失法理，故為動。言不雜者，離於深過。不雜除隱，故名不雜。言正入者，顯前不動。言正順理，故云正入。非稠林者，顯前不雜。佛法雖深，開示令淺，小兒亦解，離深隱覆，名非稠林。《地持論》中分此為三：一名不亂，亦名為應。言順理法，與理相應。二文字具足，亦名善說，言順教法。三不除隱，亦名不雜。言順化儀，不雜除隱。言如法者，順四真諦。凡所言論應四真諦，令人依之除苦斷集證滅修道。言隨眾者，論言「隨順四眾八部而為說法。」於比丘中說比丘法，於尼眾中為說尼法，如是一切。此前十五名隨順說，就後五種清淨說中。依四無量為人說法，名清淨說。初一是慈、次二是悲、次一是喜、後一是捨。於怨眾生慈心說者，怨所多嗔，故須慈說。於惡眾生安心說者，惡行眾生有其危怖，授善令安，名安心說。苦樂放逸貧乞眾生，住哀愍心安樂說者，違緣逼惱名苦眾生，得樂自縱名樂放逸，順緣不足名貧眾生。於此三人共起二心，於苦及貧憐其現苦，於樂放逸愍其當苦，是故通起哀愍心說。於苦眾生欲令得其苦對治樂，放逸樂者欲令離罪得無過樂，於貧乞者欲令得其眾具之樂，是故通起安樂心說。不以嫉纏自讚毀他，喜心說也。不著名利，捨心說也。若依《地持》，先捨後喜。此五是清淨心說。法師之德，辨之麁爾。

Next, explaining the names and meanings. As for 'speaking at the proper time', it means observing when sentient beings have minds inclined to listen and are free from obstructions such as sorrow and vexation, and preaching for them; hence it is called 'speaking at the proper time'. As for 'proper intention', it means the bodhisattva's proper intention: observing that sentient beings abide in the deportment of reverence and seeking the Dharma, and only then preaching for them. As stated in the Vinaya sutras, one should not preach when one stands while the other sits, and so forth; this is called 'proper intention'. In the Bodhisattvabhūmi, these two are combined and called 'speaking at the proper time'. As for 'preaching suddenly (in its entirety)', it means preaching all teachings to all assemblies without any stinginess in mind; hence it is called 'preaching suddenly'. Preaching to all assemblies is suddenness regarding persons. Preaching all teachings is suddenness regarding dharmas. Having no stinginess in mind is suddenness within the mind. In the Bodhisattvabhūmi, having no stinginess is separated into a distinct category, 'not being stingy with the Dharma'. As for 'continuous preaching', it means preaching without cessation from fatigue, and abandoning any jealous thoughts regarding dharmas; this is called 'continuous preaching'. Preaching without cessation from fatigue explains the continuity of preaching. Abandoning jealous thoughts explains the continuity of mind. In the Bodhisattvabhūmi, having no jealousy is separated into a distinct category, 'not exhibiting teacher's weariness'. 'Gradual' means preaching in sequence according to the teaching; hence the treatise explains: 'Preaching in sequence according to words, sentences, and expressions.' 'Orderly' means preaching in sequence according to meaning: preaching suffering through origination, preaching cessation through the path, and so on for all. Hence the treatise explains: 'Just as there is sequence in words and sentences, meaning is also like this.' In the Bodhisattvabhūmi, 'gradual' and 'orderly' are combined into a single category called 'delight'. Preaching in sequence makes it easy to remember and uphold, thus causing beings to rejoice. As for 'gradual sequence of phrasing and meaning', the treatise master explains: 'Preaching dharmas of uniform meaning, not preaching disparate meanings.' What is this feature like? In the preceding teaching and meaning, if shallow, all are shallow; if deep, all are deep; preaching without deviation is called preaching uniform meaning. For instance, if within the truth of suffering one preaches conditioned action, within origination, cessation, and path one also preaches conditioned action. If within the truth of suffering one preaches non-action, within origination, cessation, and path one also preaches non-action. All such cases are called preaching uniform meaning. Alternatively, this may clarify sequence within the practice of dharmas, or in one place. All such cases are called preaching uniform meaning. In the Bodhisattvabhūmi, this is called 'desire'. By elucidating and preaching the practice of dharmas, one causes people to joyfully practice; hence it is called 'desire'. 'Showing' is, as the treatise states: 'Showing what ought to be shown. To sentient beings of lesser faculties one should show lesser teachings; to sentient beings of great faculties one should show great teachings.' All such cases are called showing what ought to be shown. This concerns the teaching. 'Gladdening' is, as the treatise states: 'Gladdening what ought to be gladdened. Accordant with differences in faculties, one elucidates meaning for them, causing their minds to rejoice as they ought to rejoice.' This concerns the meaning. In the Bodhisattvabhūmi, 'showing' and 'gladdening' are combined into a single category simply called 'joy'. There it is fully explained in four phrases: first, showing what ought to be shown; second, bestowing what ought to be bestowed; third, illuminating what ought to be illuminated; fourth, gladdening what ought to be gladdened. 'Showing' and 'bestowing' concern teaching: setting forth generally is called 'showing', while properly imparting to those inclined is 'bestowing'. 'Illuminating' and 'gladdening' concern meaning: setting forth generally to bring about comprehension is called 'illuminating', while tailoring specific teachings to their capacities to cause them joy is called 'gladdening'. All four accord with the suitability of beings' faculties; hence all are termed 'ought'. 'Encouraging' is, as the treatise states: 'Encouraging timid and weak sentient beings to become vigorous; hence it is called encouraging.' This meaning is concealed and not apparent in the Bodhisattvabhūmi. As for 'endowed with virtues', the treatise states: 'Preaching for others based on direct knowledge, inferential knowledge, and that which is realized through Āgama is called being endowed with virtues.' 'Direct knowledge' refers to knowledge from direct perception (pratyakṣa-pramāṇa). 'Inferential knowledge' refers to knowledge from inference (anumāna-pramāṇa). These know the characteristics of dharmas. 'Āgama' refers to knowledge from authoritative scripture (śabda/āgama-pramāṇa). This knows scriptural teachings. These three are explained in detail as in the previous chapter on the three means of valid cognition (pramāṇa). 'Realized' is knowledge of direct realization, which knows the reality of principle. Only when endowed with these does one preach; hence it is called 'endowed with virtues'. The Bodhisattvabhūmi explains this as 'encouraging'. As for 'not disparaging', the Daśabhūmika-śāstra explains it as 'preaching in accord with the good path'; the Bodhisattvabhūmi explains it as 'directing toward good destinies'. Here, the path of transcendence is termed 'good destiny'; all discourse that accords with the path of transcendence is called 'directing toward good destinies'. As for 'unconfused', the treatise itself explains: 'Unmoving and unmixed, entering correctly rather than practicing in a thicket; hence it is called unconfused.' 'Unmoving' means freedom from the fault of shallowness. Shallow and base words deviate from and lose the principle of Dharma; hence they are 'moving'. 'Unmixed' means freedom from the fault of profundity. Not mixing, omitting, or concealing is called 'unmixed'. 'Entering correctly' makes clear the preceding 'unmoving'. Because words correctly accord with principle, it is called 'entering correctly'. 'Not in a thicket' makes clear the preceding 'unmixed'. Although the Buddha-Dharma is profound, presenting it so that it is clear and shallow, so that even a young child can understand, free from deep obscurity and concealment, is called 'not in a thicket'. In the Bodhisattvabhūmi, this is divided into three: first, 'unconfused', also called 'appropriate', meaning conforming to the Dharma of principle and being consonant with principle; second, 'complete in words and expressions', also called 'well-spoken', meaning conforming to scriptural teachings; third, 'not omitting or concealing', also called 'unmixed', meaning conforming to the norms of conversion, being unmixed, non-omissive, and unconcealed. As for 'according with Dharma', it means conforming to the four noble truths. All discourse accords with the four noble truths, causing people to rely upon them to eliminate suffering, abandon origination, realize cessation, and cultivate the path. As for 'adapting to the assembly', the treatise states: 'Preaching the Dharma in accord with the four assemblies and eight classes of beings.' Among monks, one preaches the monk's Dharma; among nuns, one preaches the nun's Dharma, and so on for all. These preceding fifteen are called 'compliant preaching'. Regarding the latter five kinds of 'pure preaching', preaching the Dharma for others based on the four immeasurables is called 'pure preaching'. The first is benevolence (maitrī), the next two are compassion (karuṇā), the next is sympathetic joy (muditā), and the last is equanimity (upekṣā). Preaching with a benevolent mind to hostile sentient beings: because hostile beings have much anger, one must preach with benevolence. Preaching with a mind that brings peace to evil sentient beings: sentient beings of evil conduct have danger and fear; imparting goodness to make them secure is called preaching with a mind that brings peace. Preaching with an intent to bring well-being, abiding in a compassionate mind, toward sentient beings experiencing suffering, indulging in pleasure, or impoverished and begging: those afflicted by adverse conditions are called suffering sentient beings; those who obtain pleasure and indulge themselves are called those indulging in pleasure; those lacking favorable conditions are called impoverished sentient beings. Toward these three kinds of persons, two minds arise together: toward the suffering and the impoverished, one pities their present suffering; toward those indulging in pleasure, one pities their future suffering; therefore one universally gives rise to a compassionate mind when preaching. Toward suffering sentient beings, one wishes to make them attain the bliss that remedies suffering; toward those indulging in pleasure, one wishes to make them leave transgression and attain faultless bliss; toward the impoverished and begging, one wishes to make them attain the bliss of all requisites; therefore one universally gives rise to a mind of bringing well-being when preaching. Not praising oneself and disparaging others out of entanglement with jealousy is preaching with a mind of joy. Not clinging to fame and gain is preaching with a mind of equanimity. If based on the Bodhisattvabhūmi, equanimity comes first and joy second. These five are preaching with a pure mind. The virtues of a Dharma master are thus roughly analyzed.