翻譯名義集 5.16

5.16

【膩地】此云依。《法華疏》云：「利物以慈悲入室為首，涉有忍辱為基，濟他以忘我為本。能行三法，大教宣通，即世間依止，名為法師。」《垂裕記》云：「皆言依者，以內有道法，可為人天依止。依者，憑也。於佛滅後，憑此四人取解故也。《涅槃．四依品》云：『有四種人，能護正法，為世所依。』初依示為小乘內凡像，故經云：『具煩惱性，能知如來祕密之藏。』二依示為須陀洹像，三依示為斯陀含、阿那含像，四依示為阿羅漢像。智者云：『《涅槃》四依，義通別圓。若作別義者，如古師云：「地前名初依，登地至三地名須陀洹；五地名斯陀含，是第二依；七地名阿那含，是第三依；八地至十地名阿羅漢，是第四依。」若作圓義者，準望別教，以住前為初依，十住為三依。又始終判者，五品六根為初依，十住為二依，行向為三依，十地等覺為四依。』四果配位，例別可見。此人四依。二行四依。律明：糞掃衣、長乞食、樹下坐、腐爛藥，此四種行，上根利器所依止故。三法四依，《涅槃》云：『依法不依人；依義不依語；依智不依識；依了義經，不依不了義經。』」

[Ni-di] (Niśraya): This translates as "reliance." The Commentary on the Lotus Sūtra states: "Benefiting sentient beings begins with entering the room of loving-kindness and compassion; moving through existence takes forbearance as its foundation; and rescuing others takes self-forgetfulness as its root. One who can practice these three dharmas and broadly propagate the great teaching is a reliance for the world, called a Dharma master." The Chuiyu ji states: "All are called 'reliances' because having the Dharma of the Way within, they can serve as a reliance for humans and gods. 'Reliance' means to depend upon. It is because after the Buddha's passing away, one depends upon these four persons to gain understanding. The 'Chapter on the Four Reliances' in the Nirvāṇa Sūtra states: 'There are four kinds of persons who can protect the true Dharma and serve as a reliance for the world.' The first reliance is manifested in the likeness of an ordinary worldling of the Hīnayāna internal rank; thus the sūtra states: 'Though possessing the nature of defilement, they are able to know the Tathāgata's secret treasury.' The second reliance is manifested in the likeness of a srotāpanna; the third reliance is manifested in the likeness of a sakṛdāgāmin and ananāgāmin; and the fourth reliance is manifested in the likeness of an arhat. Zhiyi states: 'The four reliances of the Nirvāṇa [Sūtra] apply across both the distinct and the perfect teachings. If taken in the distinct sense, as ancient masters said: "Prior to the bhūmis is called the first reliance; entering the bhūmis up to the third bhūmi is called srotāpanna; the fifth bhūmi is called sakṛdāgāmin, which is the second reliance; the seventh bhūmi is called anāgāmin, which is the third reliance; the eighth to the tenth bhūmis are called arhat, which is the fourth reliance." If taken in the perfect sense, in comparison with the distinct teaching, prior to the abodes is the first reliance, and the ten abodes are the third reliance. Moreover, judged from beginning to end: the five grades and the six sense faculties are the first reliance; the ten abodes are the second reliance; the practices and dedications are the third reliance; the ten bhūmis and equal enlightenment are the fourth reliance." The matching of the four fruits to the ranks may be understood by analogy with the distinct [teaching]. These are the four reliances of persons. Second are the four reliances of practice. The Vinaya clarifies: robes of rags from the dust-heap, always begging for food, sitting beneath a tree, and rotting medicine—these four kinds of practice are what those of superior faculties and sharp capacities rely upon. Third are the four reliances of Dharma. The Nirvāṇa [Sūtra] states: 'Rely on the Dharma, not on persons; rely on the meaning, not on the phrasing; rely on wisdom, not on consciousness; rely on sūtras of definitive meaning, not on sūtras of non-definitive meaning.'"