大乘義章 16.20

16.20

就通釋中，曲有六門：一釋名義、二行門分別、三行體分別、四止觀分別、五八正分別、六大小不同。先釋其名。言道品者，經中亦名為菩提分，亦名覺支。道者，外國名曰末伽，此翻名道。菩提，胡語，此亦名道。外國名多，故於一道立種種名，或名菩提、或曰末伽。此方名少，同名為道。如外國人，於一滅中立種種名，或名涅槃、或名毘尼、或復說之為彌留陀，此通名滅，道亦如之。云何名道？通義名道。解有四義：一對人釋。通人至果，名之為道，如世行處名為道也。二對障釋。能除壅障，行時無礙，名之為通，通故名道，如似世間無壅障處說為道矣。第三約就行義辨釋。戒定慧等行數各別，道如跡乘四義寬通，通故名道。第四約就行體分別。於真德中，諸行同體虛融無礙，名之為通，通故名道。菩提、末伽兩道何別？通釋是一而立異名，其猶眼目。別則顯法，非無差異。異有三種：一因果分別。因中之道名為末伽，果中之道說為菩提。二通局分別。末伽之道通因及果，故四諦中末伽之道說通因果；菩提之道局唯在果。三事理分別。通理之道說為末伽，事別之道說為菩提。其義云何？戒定慧等三十七品各各別異，名為事道；道如迹乘四義齊通，說為理道。又復道品名為事道，空無我等諸法實性名為理道。所言覺者，覺知一切諸煩惱過，故名為覺。又能覺知一切法義，亦名為覺。所言品者，經亦名分，亦名為支，亦名為具，亦云助道法。品謂品別，道行差異，故名為品。分者分別，道行分異，故名為分，與品義同。亦可分者因之別稱，如藥多分共成一治，此亦如是。所言支者，名兼胡漢，胡語名支，此翻名因，如辟支迦，此名因緣。漢語名枝，是其枝別，別義如前。所言具者，是其因義，如米麵等名為食具，彼念處等成道之具，故名為具。言助法者，是其緣義，資助果德故名為助。又復諸行共相資助，亦名為助。問曰：為當正名菩提道之與覺為品為分為支為具？為當與彼菩提道覺作因義故名品分等？是義不定。若名果德以為菩提為道為覺，彼念處等三十七法能為彼因，名道分等。若名因行以為菩提為道為覺，彼念處等道中差別集成道等名道分等。名義如是。

Within the general explanation, there are precisely six sections: first, explaining the names and meanings; second, distinguishing the gates of practice; third, distinguishing the essence of practice; fourth, distinguishing śamatha and vipaśyanā; fifth, distinguishing the eightfold noble [path]; sixth, differences between the Mahāyāna and Hīnayāna. First, explaining their names. Regarding 'factors of the path' (bodhipakṣa), in the sutras they are also called 'wings of awakening' (bodhipākṣika), and also called 'limbs of awakening' (bodhyaṅga). 'Path' is in foreign language called mārga, which is translated here as 'path' (dao). 'Bodhi' is an Indian term, which is also called 'path' here. Because foreign terms are numerous, various names are established for a single path: it is either called bodhi or called mārga. Terms in this land are few, so both are named 'path'. Just as foreigners establish various names for a single cessation, calling it either nirvāṇa, or vinaya, or again speaking of it as nirodha, all of which are generally called cessation (mie), the path is likewise so. Why is it called 'path'? It is named 'path' by virtue of the meaning of 'leading through' or 'penetrating' (tong). This is explained with four meanings: First, explained in relation to persons: it leads persons through to the fruit, hence it is called 'path', just as a place traversed in the world is called a 'path'. Second, explained in relation to obstacles: it can remove obstructions so that when practicing there is no hindrance; this is called 'open passage', and because it opens a passage it is called 'path', just as in the world an unobstructed place is spoken of as a 'path'. Third, explained in relation to the meaning of practice: the categories of practice such as morality, concentration, and wisdom are distinct, but the path—like the four meanings of track, vehicle, and so forth—is broad and pervasive; because it is pervasive, it is called 'path'. Fourth, distinguished in relation to the essence of practice: within true virtue, all practices are of the same essence, vacuous, harmonious, and unimpeded, which is called 'pervasive'; because it is pervasive, it is called 'path'. What is the difference between the two paths of bodhi and mārga? In a general explanation they are one and the same, merely establishing different names, like different words for eyes. In a specific distinction they reveal dharmas, and are not without difference. The differences are of three kinds: First, distinction by cause and effect: the path in the causal stage is called mārga; the path in the fruitional stage is spoken of as bodhi. Second, distinction by universal and restricted: the path of mārga applies generally to cause and effect, hence among the four truths the path of mārga is said to extend across cause and effect; the path of bodhi is restricted solely to the fruit. Third, distinction by phenomena and principle: the path of penetrating principle is spoken of as mārga; the path of distinct phenomena is spoken of as bodhi. What does this mean? The thirty-seven factors, such as morality, concentration, and wisdom, are each distinct, and are called phenomenal paths; the path—equally pervasive in the four senses of track, vehicle, and so forth—is spoken of as the path of principle. Furthermore, the factors of the path are called phenomenal paths; the true nature of all dharmas, such as emptiness and non-self, is called the path of principle. As for what is called 'awakening' (bodhi/jue), awakening to and knowing the faults of all afflictions is called 'awakening'. Furthermore, being able to awaken to and know the meaning of all dharmas is also called 'awakening'. As for what is called 'factor' (pin), the sutras also name it 'part' (fen), also 'limb' (zhi), also 'requisite' (ju), and also call them 'dharmas that assist the path'. 'Factor' (pin) means category or distinction: because practices of the path are distinct, it is called 'factor'. 'Part' (fen) means differentiation: because practices of the path are differentiated, it is called 'part', which is identical in meaning with 'factor'. Alternatively, 'part' is another name for cause, just as many parts of medicine together form a single cure; this is likewise so. As for what is called 'limb' (zhi), the name encompasses both Indian and Chinese: in Indian language it is called zhi, which translates here as 'cause' (hetu/pratyaya), as in pratyeka, which translates here as 'conditioned cause'. In Chinese it means 'branch', referring to its branching distinctions, the meaning of distinction being as explained before. As for what is called 'requisite' (ju), it has the meaning of cause, just as rice, flour, and the like are called 'food requisites'; those applications of mindfulness and so forth are requisites for accomplishing the path, hence called 'requisites'. As for 'assisting dharmas', it has the meaning of conditions: because they support and assist fruitional virtues, they are called 'assisting'. Furthermore, because all practices mutually support and assist one another, they are also called 'assisting'. Question: Are bodhi, path, and awakening properly called 'factors', 'parts', 'limbs', or 'requisites'? Or are they called 'factors', 'parts', and so forth because they function as causes for bodhi, path, and awakening? Answer: This meaning is not fixed. If one designates fruitional virtues as bodhi, path, or awakening, then those thirty-seven dharmas such as the applications of mindfulness can function as their causes, and are called 'factors of the path' and so forth. If one designates causal practices as bodhi, path, or awakening, then the distinctions within the path such as the applications of mindfulness assemble to form the path, and are called 'factors of the path' and so forth. Such are the names and meanings.