大乘義章 20.4

20.4

第一釋名。五分法身，諸經多說。名字是何？謂戒、定、慧、解脫、解脫知見，是其五也。此之五種義通因果，經中多就無學說之。無學之中統通大小，今論佛德。所言戒者，據行方便，防禁名戒，防禁諸過永令不起。就實以論，法身體淨，無過可起，故名為戒。所言定者，據行方便，息亂住緣，目之為定。就實而辨，真心體寂，自性不動，故名為定。所言慧者，據行方便，觀達名慧。就實以論，真心體明，自性無闇，目之為慧。言解脫者，據行方便，免縛名脫。就實而辨，自體無累，故曰解脫。解脫知見者，據行方便，知己出累，名解脫知見。就實以論，證窮自實，知本無染，名解脫知見。問曰：知見，慧之別稱，舉一便足，何勞並說？龍樹釋言「知之與見亦有別義。或有是見而非是知，如彼小乘八忍之心，推求名見而未決了，故不名知。或有是知而不名見，如彼小乘盡無生智，於境決了故得名知，無學息求故不名見。今說異彼，知而是見，是故宣說解脫知見。於己所得，觀求名見，覺了曰知。」又龍樹云「為牢其義，知見並說。」此之五種分別名分，又分是因，此之五種成身之因，故名為分。法名自體，此之五種無學自體，故名為法。又法是其軌則之義，此之五種成身之軌，故名為法。身者是體，此五佛體，故名為身。又德聚積亦名為身。名義如是（此初門竟）。

First, explaining the names. The five-part dharmakāya is frequently spoken of in various sūtras. What are their names? They are: morality, samādhi, wisdom, liberation, and the knowledge and vision of liberation; these are the five. These five kinds broadly apply to both cause and fruit, but in the sūtras they are mostly spoken of in terms of the stage of non-learning (aśaikṣa). Within non-learning, they generally apply to both the Mahāyāna and the Hīnayāna, but here we discuss the Buddha's virtues. What is called "morality": in terms of the practice's expedient means, preventing and prohibiting is called morality—preventing and prohibiting all faults from ever arising. Discussed in terms of reality, the dharmakāya is fundamentally pure and has no faults that could arise; hence it is called morality. What is called "samādhi": in terms of the practice's expedient means, stilling disturbance and abiding on the object is designated as samādhi. Discerning it in terms of reality, the substance of the true mind is quiescent and intrinsically unmoving; hence it is called samādhi. What is called "wisdom": in terms of the practice's expedient means, observing and penetrating is called wisdom. Discussed in terms of reality, the substance of the true mind is luminous and intrinsically free from darkness; it is designated as wisdom. As for "liberation": in terms of the practice's expedient means, freeing oneself from bondage is called liberation. Discerning it in terms of reality, one's own substance is free from encumbrance; hence it is called liberation. As for "knowledge and vision of liberation": in terms of the practice's expedient means, knowing that one has emerged from encumbrance is called the knowledge and vision of liberation. Discussed in terms of reality, realizing the utmost of one's own reality and knowing that one is fundamentally without defilement is called the knowledge and vision of liberation. Question: "Knowledge" and "vision" are alternative names for wisdom; mentioning one would suffice, so why trouble to state them together? Nāgārjuna explained: "Knowledge and vision also have distinct meanings. There are cases where something is vision but not knowledge, such as the mind of the eight forbearances in the Hīnayāna, where investigating is called vision, but because it has not yet definitively realized, it is not called knowledge. There are cases where something is knowledge but not called vision, such as the knowledge of exhaustion and the knowledge of non-arising in the Hīnayāna, where because it has definitively realized the object, it is called knowledge, but because in the stage of non-learning investigation has ceased, it is not called vision. Here it is spoken of differently: it is knowledge and is also vision; therefore it is proclaimed as 'knowledge and vision of liberation'. Investigating what one has attained is called vision; discerning and realizing it is called knowledge." Furthermore, Nāgārjuna said: "To reinforce the meaning, knowledge and vision are stated together." These five kinds are individually designated as parts (aṅga); furthermore, "part" means cause—these five kinds are the causes that constitute the body, hence they are called "parts". "Dharma" means intrinsic substance: these five kinds are the intrinsic substances of non-learning, hence called "dharmas". Furthermore, "dharma" has the sense of a standard or model: these five kinds are the model for constituting the body, hence called "dharmas". "Kāya" means substance: these five are the Buddha's substance, hence called "kāya". Furthermore, an aggregation of virtues is also called "kāya". The explanation of the name is thus (this concludes the first section).