大乘法苑義林章 1.23

1.23

論今釋者，西域相傳，解諸名義皆依別論，謂六合釋。梵云殺三磨娑，此云六合，殺者六也，三磨娑者合也。諸法但有二義以上而為名者，即當此釋；唯一義名即非此釋。一義為名理目自體，不從他法而立自名。二義為名理有相濫，故六合釋無一義名。初但別釋二義差別，後乃合之。如說佛陀名為覺者，者是主義，通於五蘊。覺是察義，唯屬於智。此別解已，有覺之者名為覺者，此即合之，故名為合。釋此合名有其六種，名六合釋。雖如菩提有其二字，二字但目一覺之義。義既是一，理目一體，既無相濫，何用六合？六合之釋，解諸名中相濫可疑諸難者故。此六合釋以義釋之，亦可名為六離合釋，初各別釋名之為離，後總合解名之為合。此六者何？一持業釋、二依主釋、三有財釋、四相違釋、五隣近釋、六帶數釋。初持業釋，亦名同依。持謂任持。業者業用，作用之義。體能持用，名持業釋。名同依者，依謂所依，二義同依一所依體，名同依釋。如名大乘，無性釋云「亦乘亦大。大者具七義，形小教為名。乘者運載義，濟行者為目。」若乘若大同依一體，名同依釋。其體大法，能有運功，故名持業。諸論之中多名持業，少名同依。《攝大乘論》亦復如是，許能攝教即是論故。故無性云「是故說此名攝大乘。盡其所有大乘綱要，無別說故。」此以本經名大乘，末論名為攝。非以本經〈攝大乘品〉名攝大乘也。又如《唯識》、《成唯識論》，識體即唯，能成之教亦即是論，故皆持業。於識名中名為藏識，藏體即識，持業亦爾。如是種類名義非一，不能煩述，宜應准知。依主釋者，亦名依士。依謂能依，主謂法體。依他主法以立自名，名依主釋。或主是君主，一切法體名為主者，從喻為名。如臣依王，王之臣故，名曰王臣。士謂士夫，二釋亦爾。於論名中，《攝大乘論》以本經中〈攝大乘品〉名攝大乘。此論解彼，名《攝大乘論》。義可應言攝大乘之論，依〈攝大乘品〉而為主故以立論名，故依主釋。若許論亦名攝，攝通於理，論者是教，攝大乘之論，類亦應知。唯識之成，名成唯識。以理為成，論者是教，成唯識之論，亦是依主。於識名中如名眼識，依眼之識，類此應知。有財釋者，亦名多財，不及有財。財謂財物，自從他財而立己稱，名為有財。如世有財，亦是從喻而為名也。如論名中大乘阿毘達磨集者，大乘阿毘達磨此乃根本佛經之名，集通能所，能集即論、所集即經。今以彼大乘對法為集，名《大乘對法集》，故有財釋。此論以唯識為所成，名《成唯識論》，亦有財釋。以阿毘達磨為藏，名對法藏，有財亦爾。如是一切義皆類然。相違釋者，名既有二義，所目自體各殊，兩體互乖而總立稱，是相違義。如〈攝決擇分〉初立地名，云五識身相應地意地者，此非五識身地即是意地，亦非五識身地之意地，亦非以五識身地為意地。兩地各殊，共立一稱，體各別故，名曰相違。今以義准，理有及言，應云五識身地及意地，但論略之。諸教之中與、并、及言，皆是隔法令其差別，竝相違釋。如因明說能立與能破，此顯能立義非能破，故說與言顯二差別。餘一切法，類此應知。隣近釋者，俱時之法義用增勝，自體從彼而立其名，名隣近釋。如說有尋及有伺等，諸相應法皆是此體，但尋伺增，名有尋等。亦如念住體唯是慧，但念用增，名為念住。意業亦爾。餘一切法類此應知。帶數釋者，數謂一、十、百、千等數。帶謂挾帶，法體挾帶數法為名，名帶數釋。如說《二十唯識論》，言唯識者，所明之法。其二十者，是頌數名。挾數為名，名帶數釋。《廣百論》等，准此應知。此中六釋，且依共傳略示體義，其廣辨相如餘處說。謂此六中，初持業釋，於八轉聲何聲中釋？乃至帶數為問亦爾，皆如別處更有釋名，如《宗輪疏》。恐厭繁多，且指綱要。前總聊簡，義通諸教，所餘有學宜應用之。若講別部用此文義，於一一門中應結歸自義，不爾便是太為疎略。此中所有義理徵釋，皆於大師親加決了，但傳之疎謬，非無承稟也。諸有智者幸留意焉。

Regarding the modern explanation: according to the tradition of the Western Regions, the explanation of the meanings of all names is based on a distinct treatise, namely, the six compounds (ṣaṭsamāsa). In Sanskrit it is called ṣaṭsamāsa; here [in Chinese] it is translated as 'six compounds'. Ṣaṭ means six, and samāsa means compound. Whenever phenomena have two or more meanings to form a name, they fall under this type of explanation; a name with only one meaning does not fall under this explanation. When a name has one meaning, it rationally designates its own entity and does not establish its own name based on other phenomena. When a name has two meanings, rationally there can be confusion; hence the six compounds do not include names of one meaning. First, one merely explains the distinction between the two meanings separately, and afterward combines them. For example, when it is said that 'Buddha' is called the 'awakened one', 'one' has the meaning of a subject, which applies throughout the five aggregates; 'awakened' has the meaning of discerning, which belongs solely to wisdom (prajñā). After explaining these separately, one who possesses awakening is called the 'awakened one'—this is combining them, and is therefore called a compound. There are six ways of explaining such compound names, which are called the six compounds. Although, for instance, bodhi has two Chinese characters, the two characters merely designate the single meaning of awakening. Since the meaning is one, it rationally designates a single entity; and since there is no confusion, what need is there for the six compounds? The explanation of the six compounds is meant to resolve the difficulties in names where confusion and doubt may arise. If this explanation of the six compounds is explained according to its meaning, it may also be called the sixfold analysis and compounding: first explaining them separately is called 'analysis' (vigraha), and afterward combining them in an explanation is called 'compounding' (samāsa). What are these six? First, the karmadhāraya compound; second, the tatpuruṣa compound; third, the bahuvrīhi compound; fourth, the dvandva compound; fifth, the compound based on proximity; sixth, the dvigu compound. First, the karmadhāraya compound is also called 'appositional'. 'Holding' means sustaining. 'Karma' means karmic function, the sense of operation. Because the entity can sustain its function, it is called a karmadhāraya compound. It is called 'appositional' because 'support' means the locus of support; since two meanings share the same supported entity, it is called an appositional explanation. For example, regarding the name Mahāyāna, Asvabhāva's commentary explains: 'It is both a vehicle and great.