大乘法苑義林章 5.4

5.4

釋名義者，於中有二：一者列名、二者釋名。言列名者，總有二類：一者因位、二者果位，就因之中有其十八，果位之中有其九種。因十八者，即四向、三果即成七種，八者信解，九者見至，十者身證，十一極七返，十二家家，十三一間，十四中般，十五生般，十六無行般，十七有行般，十八上流般。此即有學之中十八名。言無學中九：一者阿羅漢、二者慧解脫、三者俱解脫、四者退、五者思、六者護、七者住、八者堪達、九者不動。此約大乘列名，若約小乘其名少異。小乘之中即無信解、見至，遂立隨信行、隨法行替前二名。若無學中無羅漢，別開不退。上來即是列名訖。言釋名者，言初果者，名為預流。預者入也，流者類也，即入聖之流類，故名預流。言第二果者，名一往來，即斷六品惑，從人生天名之為往，從天還人名之為來。言第三果，名為不還，欲界九品悉皆竝盡，唯有一生，更不還生欲界，名為不還。言四向者，即進趣之義名為向也，四向法更無別義。言信解者，隨他言音而生信解，名為信解。言見至者，曾見之法能至於果，名為見至。言身證者，信解、見至二種聖人，至不還果身中，證得滅盡定故，轉名身證。此但轉名而不轉體。理說應云身證滅定，由得滅定，得滅定者必具前七。故《瑜伽》說「得八解脫。所以者何？前七解脫共異生故。異生唯得前七解脫，不名身證。滅定無心，唯身證得似涅槃法。由身證得，得身證名。」身謂積聚，或復依止。證謂成顯。身之與證，依主、相違二釋俱得。言七返有者，人、天七返名為七返有。言家家者，從家至家故名家家。於中有四：一者從人至人、二者從天至天、三者從人至天、四者從天至人，皆名家家，其義不定。或言初果之人不重生二家，從張家死流生王家者，故言家家也。言一間者，一生或半生在名為一間。即是間隔之義，亦名一間。間者隔也。即由此生堪能障隔聖果之道，名之為間。若斷三品即三生在，若斷四品即二生在，若斷五品之時必斷六品，聖道力合如此。若斷七八品即半生在。問：如何得知？答：初品潤二生，中下二品各潤一生，中上品潤一生，中下二品共潤一生，下上品潤半生，下中下二品共潤半生。問：何因唯有七生，不至八、不減六？答：以聖道力故。不增八、不減六者，業力強故。如蛇毒損人之時，行不過七步，以毒力勢故。不減至六、七步者，四大力故。言中般者，謂處中有而般涅槃。言生般者，謂處生有及本有中而般涅槃。言有行般者，謂加行精勤而般涅槃。言無行般者，謂速疾道，不假加行而般涅槃。言上流者，從下向上而往受生，故名上流。問：云何名般涅槃？答：言般涅槃者，謂得果義。謂般命而得羅漢故，名般涅槃。上來有學訖。言羅漢者，即是應義，有其三種，如論廣釋。言慧解脫，能斷慧障，未斷定障，名慧解脫。言俱解脫者，定、慧二障全俱能盡，名俱解脫。言退者，退有二義。小乘之中退失於果，名之為退。大乘之中退失禪定現法樂住，名之為退。若遊散、若不遊散，若思惟、若不思惟，皆退失，故名為退。言思者，若不思惟即便退，若思惟已便不退失，名之為思。言護者，若作意防護故不退失，故名為護。言住者，在平等位亦不練根，亦不退住平等位，故名為住。言堪達者，即是練根堪能進達，故名堪達。不動，性是利根，不進不退，名為不動。上來即是大乘釋訖。就小乘中，隨信行、隨法行，隨他言音而生信解，名為隨信行。言隨法行者，是利根，自能依教而生於解，名為隨法行。

Regarding the explanation of names and meanings, there are two parts: 1. Listing the names; 2. Explaining the names. Regarding listing the names, there are two general categories: 1. The causal stage; 2. The resultant stage. Within the causal stage, there are eighteen; within the resultant stage, there are nine. The eighteen of the causal stage are: the four directions of approach and the three fruits, making seven; eighth, resolved through faith; ninth, attained through view; tenth, bodily witness; eleventh, seven returns at most; twelfth, family to family; thirteenth, one interruption; fourteenth, intermediate parinirvāṇa; fifteenth, born parinirvāṇa; sixteenth, unprompted parinirvāṇa; seventeenth, prompted parinirvāṇa; eighteenth, upstream parinirvāṇa. These are the eighteen names among those in training (śaikṣa). Regarding the nine among those beyond training (aśaikṣa): 1. Arhat; 2. Liberated through wisdom; 3. Liberated both ways; 4. Liable to regress; 5. Volition; 6. Guarding; 7. Abiding; 8. Capable of progress; 9. Immovable. This is the listing of names according to the Mahāyāna; according to the Hīnayāna, the names are slightly different. In the Hīnayāna, there are no 'resolved through faith' and 'attained through view'; instead, they establish 'follower through faith' and 'follower of the Dharma' in place of the former two names. In the stage beyond training, they do not have 'arhat', but separately establish 'non-regressing'. The above concludes the listing of names. Regarding explaining the names: The first fruit is called 'stream-enterer'. 'Stream' (yü) means to enter; 'flow' (liu) means category: that is, entering the category of the noble ones, hence it is called 'stream-enterer'. The second fruit is called 'once-returner': that is, having severed six grades of delusion, going from humans to be born in heaven is called 'going', and returning from heaven to humans is called 'coming'. The third fruit is called 'non-returner': all nine grades of the desire realm are completely exhausted; there is only one life remaining, and one will never again return to be born in the desire realm, hence it is called 'non-returner'. 'Four directions of approach' refers to the meaning of advancing toward, which is called 'approach'; the dharma of the four approaches has no other meaning. 'Resolved through faith' refers to giving rise to faith and understanding following another's spoken words; hence it is called 'resolved through faith'. 'Attained through view' refers to dharmas previously seen being capable of reaching the fruit; hence it is called 'attained through view'. 'Bodily witness' refers to the two kinds of noble persons—those resolved through faith and those attained through view—who, upon reaching the fruit of non-returner, directly realize the absorption of cessation within the body, and thus are renamed 'bodily witness'. This is merely a change of name without a change of essence. In principle, one should say 'bodily witnessing the absorption of cessation'. By attaining the absorption of cessation, one who attains the absorption of cessation must possess the preceding seven [liberations]. Therefore the Yogācārabhūmi states: 'He attains the eight liberations. Why? Because the preceding seven liberations are shared with ordinary beings. Ordinary beings only attain the preceding seven liberations and are not called bodily witnesses. The absorption of cessation is without mind, and it is only through the body that one directly realizes a dharma resembling nirvāṇa. Because it is directly realized through the body, it obtains the name bodily witness.' 'Body' means accumulation, or reliance. 'Witness' means accomplishing and manifesting. As for 'body' and 'witness', both genitive and dvandva compound explanations are admissible. 'Seven returns to existence' refers to returning seven times among humans and devas, hence called 'seven returns to existence'. 'Family to family' refers to going from family to family, hence called 'family to family'. Herein there are four: 1. From human to human; 2. From deva to deva; 3. From human to deva; 4. From deva to human. All are called 'family to family', and the meaning is not fixed. Alternatively, it is said that a person of the first fruit is not reborn twice in the same family, but dying from the Zhang family, transmigrates to be born in the Wang family; hence one says 'family to family'. 'One interruption' refers to one life or half a life remaining, hence called 'one interruption'. That is, with the meaning of an interval or obstruction, it is also called 'one interval'. 'Interruption' means separation. That is, by virtue of this single life being capable of obstructing the path to the noble fruit, it is called 'interruption'. If three grades are severed, three lives remain; if four grades are severed, two lives remain; when five grades are severed, six grades are necessarily severed, as the power of the noble path should naturally be thus. If seven or eight grades are severed, half a life remains. Question: How is this known? Answer: The first grade moistens two lives; the intermediate and lower two grades each moisten one life; the upper-intermediate grade moistens one life; the lower-intermediate two grades together moisten one life; the upper-lower grade moistens half a life; and the intermediate-lower and lower-lower two grades together moisten half a life. Question: For what reason are there only seven lives, not reaching eight nor decreasing to six? Answer: It is due to the power of the noble path. The reason it does not increase to eight is that the power of karma is strong. Just as when snake venom harms a person, one does not walk beyond seven steps, due to the force of the venom's power; that it does not decrease to six or [below] seven steps is due to the power of the four great elements. 'Intermediate parinirvāṇa' means attaining parinirvāṇa while situated in intermediate existence. 'Born parinirvāṇa' means attaining parinirvāṇa while situated in rebirth existence or fundamental existence. 'Prompted parinirvāṇa' means attaining parinirvāṇa through strenuous application. 'Unprompted parinirvāṇa' means the swift path, attaining parinirvāṇa without relying on strenuous application. 'Upstream' means departing from below toward above to take rebirth, hence called 'upstream'. Question: What is meant by 'parinirvāṇa'? Answer: 'Parinirvāṇa' refers to the meaning of attaining the fruit. Attaining the arhat state upon the end of life is therefore called 'parinirvāṇa'. The above concludes the learners. 'Arhat' means worthy (arhat), of which there are three types, as explained in detail in the treatises. 'Liberated through wisdom' refers to being able to sever the hindrance to wisdom without having yet severed the hindrance to meditation; hence it is called 'liberated through wisdom'. 'Liberated both ways' refers to being able to completely exhaust both hindrances, of meditation and of wisdom; hence it is called 'liberated both ways'. Regarding 'liable to regress', regression has two meanings: in the Hīnayāna, regressing and losing the fruit is called 'regression'; in the Mahāyāna, regressing and losing the pleasant abiding in the present life of dhyāna is called 'regression'. Whether wandering or not wandering, whether reflecting or not reflecting, in all cases one regresses and loses it, hence it is called 'liable to regress'. 'Volition' refers to: if one does not reflect, one regresses, but having reflected, one does not regress and lose it; hence it is called 'volition'. 'Guarding' refers to not regressing because of mindfully guarding; hence it is called 'guarding'. 'Abiding' refers to remaining in an equal state, neither refining the faculties nor regressing, but abiding in an equal state; hence it is called 'abiding'. 'Capable of progress' refers to refining the faculties and being capable of progressing and attaining; hence it is called 'capable of progress'. 'Immovable' means that one's nature is of sharp faculties, neither progressing nor regressing; hence it is called 'immovable'. The above concludes the Mahāyāna explanation. Regarding the Hīnayāna: 'follower through faith' and 'follower of the Dharma'—generating faith and understanding following another's spoken words is called 'follower through faith'. 'Follower of the Dharma' refers to one of sharp faculties who can independently generate understanding based on the teaching; hence called 'follower of the Dharma'.