華嚴五十要問答 2.36

2.36

問：聖教差別隱現不同，云何得知文義分齊？答：若欲解其文義，當用八種方便約之則解。一四意方便、二四依方便、三七例聲方便、四釋門方便、五二詮方便、六自相共相方便、七依聲方便、八論義得失立破成量等方便。初四意者，一平等意，心及理普遍故；二別時意，義在別時故；三別義意，義在別證故；四眾生樂欲意，隨彼機欲，教義前後不定故。二四依者，一令入依、二相依、三對治依、四翻依。翻依有五：一相望翻，相形取義故；二增字翻，加字會義故；三會意翻，以意會義故；四借勢翻，如羝羊鬪，將前而更却等；五異事翻，於一名下有二義事而會取正故。三七例聲：一補嚧沙沙，此名俗作業聲，如說樹木等聲；二補嚧私所發至教業聲，如說故思造業等聲；三補嚧崽拏業具聲，如說刀杖能成等；四補嚧沙耶所為聲，如說助伴等；五補嚧沙䫂所因主聲，如說王主父母等；六補嚧殺娑屬主聲，如說奴僕等；七補嚧𬿔所呼依聲，如說音聲名味句等。又七例聲，第一如世所直說；第二言即位由言成；第三起言依位本語；第四起言為所立；第五所由因位等；第六自成由於他；第七所說能詮教聲。所屬宜可思準之。六種釋門者，一依主釋，如依師顯弟子業等；二持業釋，舉作用以顯禮故；三相違釋，如舉白以顯黑等故；四多財釋，舉彼眾德以顯義宗故；五隣近釋，如舉正因以顯親果義等故；六帶數釋，如第一義諦，舉第一數以顯勝故。詮有二種者，一表詮，亦名直詮，直顯義故；二遮詮，防彼異非以成是義故。自相共相分齊者，其自相義，當彼法體自體相也。共相者，假詮實義，共如假相故。論義得失立破論等者，廣如羅什翻《論義得失立破論》，真諦所翻《如實論》。廣略二因明，即大域龍、商羯羅所造論等具顯其法也。聲有三種者，一男聲，直申能對治等聲；二女聲，委出所治障等聲；三非男非女聲，如說餘道理等聲。依上方便，得會聖教應真實義。此文在一乘及三乘，餘宗不具顯。若無盡究竟唯一乘。何以故？以應法界故。若從文相別，即是三乘也。

Question: The distinctions among the sacred teachings differ in being concealed or revealed; how can one know the delimitations of their words and meanings? Answer: If one wishes to understand their words and meanings, one should use eight kinds of expedients to delimit them, and then one will understand: first, the expedient of the four intentions; second, the expedient of the four reliances; third, the expedient of the seven cases of grammatical inflection; fourth, the expedient of the gates of compound analysis; fifth, the expedient of the two types of expressions; sixth, the expedient of specific characteristics and common characteristics; seventh, the expedient of reliance on gender; eighth, the expedient of evaluating merit and defect, establishment and refutation, and logical validity in treatises. First, regarding the four intentions: (1) intention of equality, because the mind and principle are all-pervading; (2) intention of a different time, because the meaning pertains to a different time; (3) intention of a different meaning, because the meaning pertains to a different realization; (4) intention concerning sentient beings' inclinations, because according to their capacities and inclinations, the sequence of teaching and meaning is not fixed. Second, regarding the four reliances: (1) reliance for causing entry, (2) reliance on characteristics, (3) reliance on counteraction, (4) reliance on inversion. Inversion has five types: 1. reciprocal inversion, taking the meaning by mutual contrast; 2. inversion by adding words, harmonizing the meaning by adding words; 3. inversion by harmonizing the sense, harmonizing the meaning through the intended sense; 4. inversion by borrowing momentum, like fighting rams that move backward before advancing forward, etc.; 5. inversion by different referents, where under a single name there are two matters of meaning and one harmonizes them to take the correct one. Third, regarding the seven cases of grammatical inflection: (1) puruṣaḥ [nominative], this is called the term of conventional agentive action, as in the term speaking of a tree, etc.; (2) puruṣam [accusative], the term of object generated by the teaching, as in the term speaking of intentionally performing karma, etc.; (3) puruṣeṇa [instrumental], the term of instrument of action, as in speaking of a sword or staff being able to accomplish [something], etc.; (4) puruṣāya [dative], the term of purpose, as in speaking of companions, etc.; (5) puruṣāt [ablative], the term of source or master, as in speaking of a king, lord, parents, etc.; (6) puruṣasya [genitive], the term of belonging to a master, as in speaking of servants, slaves, etc.; (7) puruṣe [locative], the term of calling or substrate, as in speaking of sound, names, phonemes, sentences, etc. Furthermore, regarding the seven cases: the first is direct conventional speech as in the world; the second is where the word, namely the status, is accomplished through speech; the third is the original words upon which the arising of speech relies for the status; the fourth is speech arising as the probandum; the fifth is the causal status from which it originates, etc.; the sixth is accomplishing oneself by relying on another; the seventh is the acoustic term of the spoken expounding teaching. The assignments should be considered and inferred accordingly. Regarding the six gates of compound analysis: (1) tatpuruṣa, as in revealing the disciple's deed by relying on the teacher; (2) karmadhāraya, because the function is adduced to reveal the entity; (3) dvandva, because white is adduced to reveal black, etc.; (4) bahuvrīhi, because those manifold virtues are adduced to reveal the cardinal tenet; (5) tatpuruṣa [with proximity], because the direct cause is adduced to reveal the proximate effect, etc.; (6) dvigu, as in 'highest truth' (paramārtha-satya), where the highest number is adduced to reveal excellence. Regarding the two types of expressions: (1) affirmative expression, also called direct expression, because it directly reveals the meaning; (2) negative expression, because it wards off other errors in order to establish this meaning. Regarding the delimitations of specific and common characteristics: the meaning of specific characteristic corresponds to the self-nature and characteristic of that dharma-entity itself. The common characteristic is when nominal designations express actual meanings, sharing as a nominal characteristic. Regarding the treatises on merit and defect, establishment and refutation in disputation, and so forth: this is fully as in Kumārajīva's translation of the *Treatise on Merit, Defect, Establishment, and Refutation in Disputation*, and the *Tattvasiddhi-śāstra* translated by Paramārtha. The extensive and brief texts on hetuvidyā are the treatises composed by Dignāga and Śaṅkarasvāmin, which fully reveal these methods. Regarding the three genders: (1) masculine gender, the term directly putting forth the counteragent, etc.; (2) feminine gender, the term setting forth the obstacles to be counteracted in detail, etc.; (3) neuter gender, as in the term speaking of other principles, etc. By relying on the above expedients, one can harmonize the sacred teachings to correspond to the real meaning. These passages are present in the Ekayāna and the triyāna, while the other schools do not fully reveal them. If it is inexhaustible and ultimate, it is only the Ekayāna. Why is this? Because it accords with the dharmadhātu. If differentiated according to literal characteristics, it is the triyāna.