大乘義章 17.4

17.4

第一釋名。言賢聖者，和善曰賢，會正名聖。正謂理也，理無偏那，故說為正。證理捨凡，說為聖矣。此賢與聖，同異有三：一同體名異，其猶眼目，以同體故莫問始終，皆名為賢、並得稱聖。問曰：若言始終皆聖，如小乘中見道已前七方便人未有聖德，經論名凡，以何義故得名為聖？釋言：此等雖復未有真聖之德，修學聖道似聖名聖。故論說言「因緣聖人」，名為凡夫說為聖人。二賢聖體別。別有五種：一就離過成善分別。離惡名賢，如受五戒防禁五惡便名賢者；具善稱聖，故《涅槃》云「具七聖財名為聖人，謂信、慚、愧、戒、施、聞、慧。」又云「具足聖定戒慧故名聖人。」第二約就三業分別。身口意調善名之為賢，內心真正說以為聖。三就自利利他分別。愛憐眾生化行純善名之為賢；自行真正說以為聖，故《涅槃》中宣說自利以為聖行。四約境分別。事中調善名之為賢；證理捨凡說以為聖，故《涅槃》云「得聖法故名為聖人。何者聖法？常觀諸法性空寂故。」五約位分別。見道已前調心離惡名之為賢；見諦已上會正名聖，故《仁王》中地前并名為三賢，地上菩薩說為十聖。此是第二賢聖分別。三通局分別。賢通、聖局。以賢通故從始至終皆名為賢，故經說言賢者舍利弗、賢者須菩提等。以聖局故，見道已前名為凡夫，見諦已上方得名聖。名義如是。

First is explaining the names. As for 'worthies and āryas': being harmonious and good is called 'worthy'; tallying with the correct is called 'ārya.' 'Correct' refers to the principle: the principle is without bias or deviation, and is therefore spoken of as correct. Realizing the principle and abandoning the ordinary is spoken of as 'ārya.' Regarding these worthies and āryas, identity and difference have three aspects: First, identity in substance with difference in name, like the words for 'eye.' Because they are identical in substance, without distinction between beginning and end, all may be called 'worthy' and all may be designated 'ārya.' Question: If it is said that they are āryas from beginning to end, how is it that, as in the Hīnayāna, prior to the path of seeing, the persons of the seven skillful means do not yet possess ārya virtues and are called ordinary persons in the sūtras and treatises, by what meaning can they be called ārya? Explanation: Although these people do not yet have the virtues of a true ārya, they train in the path of the āryas and, resembling an ārya, are called ārya. Thus the treatise states: 'Causal āryas' are ordinary persons who are designated as āryas. Second, difference in substance between worthies and āryas. In their difference there are five kinds: 1. Distinguished in terms of leaving faults and accomplishing goodness: leaving evil is called 'worthy,' just as receiving the five precepts to guard against the five evils makes one a worthy; being complete in goodness is called 'ārya,' thus the Nirvāṇa [Sūtra] says, 'Possessing the seven ārya treasures, one is called an ārya person—namely, faith, shame, conscience, precepts, giving, hearing, and prajñā.' It also says, 'Fully endowed with ārya samādhi, precepts, and prajñā, one is called an ārya person.' 2. Distinguished in terms of the three karmas: when body, speech, and mind are regulated and wholesome, it is called 'worthy'; when the inner mind is correct and true, it is spoken of as 'ārya.' 3. Distinguished in terms of benefiting oneself and benefiting others: compassionate love for sentient beings and transforming actions that are purely wholesome is called 'worthy'; one's own practice being correct and true is spoken of as 'ārya,' thus in the Nirvāṇa [Sūtra] it explains benefiting oneself as the practice of an ārya. 4. Distinguished in terms of the object: being regulated and wholesome in phenomena is called 'worthy'; realizing the principle and abandoning the ordinary is spoken of as 'ārya,' thus the Nirvāṇa [Sūtra] says, 'Attaining ārya dharmas, one is called an ārya person. What are the ārya dharmas? Constantly contemplating the nature of all dharmas as empty and quiescent.' 5. Distinguished in terms of stages: prior to the path of seeing, regulating the mind and abandoning evil is called 'worthy'; from the seeing of the truths on upward, tallying with the correct is called 'ārya,' thus in the Benevolent Kings [Sūtra] those prior to the bhūmis are collectively called the three worthies, and the bodhisattvas upon the bhūmis are spoken of as the ten āryas. This is the second distinction between worthies and āryas. Third, distinction in terms of pervasive and restricted: 'worthy' is pervasive, and 'ārya' is restricted. Because 'worthy' is pervasive, from beginning to end all are called worthy; thus the sūtras speak of the 'worthy Śāriputra,' the 'worthy Subhūti,' and so forth. Because 'ārya' is restricted, prior to the path of seeing one is called an ordinary person, and only from the seeing of the truths on upward does one attain the name 'ārya.' Such is the meaning of the names.