四教義 1.8

1.8

三、釋別教名者，別者不共之名也。此教不共二乘人說，故名別教。此教正明因緣假名，無量四聖諦理。的化菩薩，不涉二乘，故聲聞在座如聾如啞。《法華經》明迦葉領解自述「往昔聞《方等》、《大品》『淨佛國土、成就眾生』，心不喜樂」，即其義也。所言別者，義乃多途，略明有八：一教別，二理別，三智別，四斷別，五行別，六位別，七因別，八果別也。故名別教也。教別者，佛說恒沙佛法，別為菩薩，不通二乘。理別者，藏識有恒沙俗諦之理別也。智別者，道種智也。斷別者，塵沙無知、界外見、思、無明斷也。行別者，歷塵沙劫修行諸波羅蜜，自行化他之行別也。位別者，三十心伏無明是賢位，十地發真斷無明是聖位之別也。因別者，無礙金剛之因也。果別者，解脫涅槃四德異二乘也。別義有八種但名別教者，若不因別教，則不知別理乃至得成別果也。問曰：何故不說為不共教，而作別教之名？答曰：《智論》明不共般若，即是不共二乘人說之，如《不思議經》。今明別教，如說《方等》、《大品》，二乘共聞而別教菩薩，故用別名也。兼欲簡非圓教，亦別雖異通，猶是未圓之名也。

Third, regarding explaining the name of the distinctive teaching: "distinctive" is an exclusive name. This teaching is not expounded in common with people of the two vehicles; therefore it is called the distinctive teaching. This teaching properly clarifies the principle of the boundless four noble truths and causes and conditions as provisional designations. It specifically transforms bodhisattvas and does not involve the two vehicles; therefore śrāvakas in the assembly were as if deaf and dumb. When the Lotus Sūtra clarifies Kāśyapa's expression of understanding, he recounted of himself: "In the past, hearing in the Vaipulya and Dàpǐn about 'purifying Buddha lands and maturing sentient beings,' our minds took no joy in it"—this is precisely its meaning. What is called "distinctive" has multiple meanings, but eight are briefly explained: first, distinctive teaching; second, distinctive principle; third, distinctive wisdom; fourth, distinctive severance; fifth, distinctive practice; sixth, distinctive stages; seventh, distinctive cause; and eighth, distinctive fruit. Hence it is called the distinctive teaching. "Distinctive teaching" means that the Buddha expounded the Buddha-dharmas numerous as the sands of the Ganges distinctively for bodhisattvas, not shared by the two vehicles. "Distinctive principle" means the distinctiveness of the storehouse consciousness containing the principle of conventional truth numerous as the sands of the Ganges. "Distinctive wisdom" is the wisdom of the aspects of the path. "Distinctive severance" is the severing of unknowing numerous as dust and sand, and of view, thought, and fundamental ignorance beyond the realms. "Distinctive practice" is the distinctiveness of cultivating the various pāramitās through eons numerous as dust and sand, practicing for one's own benefit and transforming others. "Distinctive stages" is the distinction wherein the thirty minds subduing fundamental ignorance constitute the stages of the worthy, and the ten grounds realizing the real and severing fundamental ignorance constitute the stages of the noble. "Distinctive cause" is the unobstructed vajra cause. "Distinctive fruit" is that the four virtues of liberation and nirvāṇa differ from those of the two vehicles. Although there are eight distinctive meanings, it is simply termed the distinctive teaching because without relying on the distinctive teaching, one would not know the distinctive principle, nor ultimately attain the distinctive fruit. Question: "Why not speak of it as the unshared teaching, rather than using the name distinctive teaching?" Answer: "The Dà zhìdù lùn clarifies 'unshared prajñā' as that which is not expounded in common with people of the two vehicles, as in the Inconceivable Sūtra. Now in clarifying the distinctive teaching, as when expounding the Vaipulya and Dàpǐn, the two vehicles hear it together yet it distinctively instructs bodhisattvas; therefore the name 'distinctive' is used. In addition, it is intended to distinguish it from the perfect teaching; and although 'distinctive' differs from 'shared,' it is still a designation for that which is not yet perfect."