翻譯名義集 4.105

4.105

【鉢底婆】此云辯才。辯，說也，展轉無滯故。辯，別也，分明訣了故。《輔行》明辯有四種：謂義、法、詞、樂說也。義，謂顯了諸法之義；法，謂稱說法之名字；詞，謂能說名之語言。雖有此三，必須樂說，說前三也。《大品》云：「從諸佛所，聽受法教，至薩婆若，初不斷絕，未曾離三昧時，當得捷疾辯、利辯、不盡辯、不可斷辯、隨應辯、義辯、一切世間最上辯。」《智論》釋曰：「於一切法無礙故，得捷疾辯。有人雖能捷疾，鈍根故，不能深入。以能深入故，是利辯。說諸法實相，無邊無盡故，名樂說無盡。般若中無諸戲論故，無能問難斷絕者，名不可斷辯。斷法愛故，隨眾生所應，而為說法，名隨應辯。說趣涅槃利益之事故，名義辯。說一切世間第一之事，所謂大乘，是名世間最上辯。」梁《僧傳》云：「唱導所貴，事有四焉：一、聲也，非聲則無以警眾；二、辯也，非辯則無以適時；三、才也，非才則言無可采；四、博也，非博則語無依據。」《事鈔》曰：「古云：博學為濟貧。」《會正記》云：「故往之言也。」《僧傳》云：「學不厭博，博則通矣！」子曰：「君子博學於文，約之以禮，亦可以弗畔矣夫（鄭曰：弗畔，不違道也）。」苟生而貧於學者，懦夫也；死而富於道者，君子也。是知博學，濟識見之貧。《思益》云：「於墮邪道眾生，生大悲心，令入正道，不求恩報，故名導師。」

[Pratibhāna] is translated here as eloquence (pratibhāna). "Eloquent" (bian) means to speak, because it flows continuously without impediment. "Eloquent" also means to discern, because it is distinct, decisive, and clear. The Fuxing explains that eloquence has four kinds: namely, of meaning, of phenomena (dharmas), of phrasing, and of delighted speech. "Meaning" refers to clearly revealing the meanings of all dharmas; "phenomena" refers to reciting the names of dharmas; "phrasing" refers to the language that can express those names. Although there are these three, there must be delighted speech to expound the previous three. The Larger Prajñāpāramitā Sūtra says: "Hearing and receiving the teaching of the Dharma from the Buddhas until sarvajñā, continuously from the very beginning, never departing from samādhi, one shall attain swift eloquence, sharp eloquence, inexhaustible eloquence, uninterrupted eloquence, responsive eloquence, meaningful eloquence, and the most supreme eloquence in all the world." The Zhilun explains: "Because of non-obstruction in all dharmas, one attains swift eloquence. Although some can be swift, being of dull faculties, they cannot penetrate deeply; because one can penetrate deeply, it is sharp eloquence. Because expounding the true mark of all dharmas is boundless and inexhaustible, it is called inexhaustible delighted speech. Because in prajñā there are no conceptual proliferations, none can interrogate and interrupt it; hence it is called uninterrupted eloquence. Because of severing attachment to dharmas, expounding the Dharma in accordance with what is fitting for sentient beings is called responsive eloquence. Because of expounding matters of benefit leading to nirvāṇa, it is called meaningful eloquence. Because of expounding the foremost matter of all the world—namely, the Mahāyāna—it is called the most supreme eloquence in the world." The Liang Biographies of Eminent Monks states: "In what is valued in chanting and guiding, there are four matters: first is voice, for without voice there is no way to alert the assembly; second is eloquence, for without eloquence there is no way to suit the occasion; third is talent, for without talent the words are not worth adopting; fourth is erudition, for without erudition the words have no basis." The Shichao says: "The ancients said: 'Extensive learning serves to relieve poverty.'" The Huizheng ji says: "These are words of the past." The Biographies of Eminent Monks says: "In learning, do not weary of breadth; when broad, one penetrates!" The Master said: "The exemplary person learns broadly in culture and restrains it with propriety; thus one may also avoid straying! (Zheng says: 'Not straying means not departing from the Way.')" If one lives and is poor in learning, one is a coward; if one dies and is rich in the Way, one is an exemplary person. From this we know that extensive learning relieves the poverty of understanding and perspective. The Siyi [sūtra] says: "Toward sentient beings who have fallen into heterodox paths, one gives rise to great compassion, causes them to enter the right path, and seeks no recompense of favor; therefore, one is called a guide."