翻譯名義集 5.8

5.8

【達摩】此翻為法。唐明𤀹云：「契之於心，然後以之為法。在心為法，形言為教。法有自相共相，教乃遮詮表詮。」天台明法，廣有八種：一教，二理，三智，四斷，五行，六位，七因，八果；略言三義，謂教、行、理。如《闡義》云：「以約修行始終，三義收盡，謂依教修行，行成契理。若以位分，約教屬名字位，人稟教生解故；約行屬觀行相似，依解修行故；約理在初住，分證本理故。然於約行，復須從容。若論造修，猶居名字，的取行成，方名觀行。凡當辨位，須知此旨。若約能詮所詮，但明教理二教。論曰：教者何也？詮理之謂也。理者何也？教之所詮。教若果異，理豈得同？理若必同，教寧得異？筌不期魚，蹄不為兔，將謂名乎！」妙樂云：「教有二種，詮理之教無二，表行之教自分。詮理之教者，平等真法界，佛不度眾生。表行之教者，祇由忘智親疎，致使迷成厚薄。」《青龍疏》云：「有教行證，名為正法。有教有行無證，名像法。像者，似也。但有於教而無行證，名為末法。」《行事鈔》云：「顯理之教，大分為二：一謂化教，此則通於道俗。二謂行教（亦名制教），雖局於內眾。」《大乘入楞伽》云：「教由理故成，理由教故顯，當依此教理，勿更餘分別。」

[Dharma] Here translated as 'law' or 'phenomenon' (fa). Mingjue of the Tang said: 'One accords with it in the mind, and thereafter takes it as dharma. In the mind it is dharma; expressed in speech it is teaching. Dharma has both specific characteristics and common characteristics; teaching consists of exclusionary definition and affirmative definition.' Tiantai explains dharma extensively in eight aspects: first, teaching; second, principle; third, wisdom; fourth, elimination; fifth, practice; sixth, stage; seventh, cause; eighth, fruit. Briefly stated, it has three meanings: teaching, practice, and principle. As the Chanyi says: 'When taken from the beginning to the end of practice, these three meanings encompass it entirely: relying on the teaching one practices; when practice is fulfilled, one accords with principle. If distinguished by stage: regarding teaching, it belongs to the stage of verbal identity, because people give rise to understanding based on the teaching; regarding practice, it belongs to contemplative practice and resemblance, because they cultivate based on understanding; regarding principle, it is at the initial abidance, because they partially realize the fundamental principle. Yet regarding practice, one must further allow leeway. If speaking of embarking on cultivation, one still resides in verbal identity; only when practice is genuinely completed is it called contemplative practice. Whenever distinguishing stages, one must understand this purport. If speaking of that which expresses and that which is expressed, one only clarifies the two aspects of teaching and principle. The treatise says: What is teaching? It means that which expresses the principle. What is principle? It is that which is expressed by the teaching. If teaching were indeed different, how could principle be the same? If principle must be the same, how could teaching be different? A fish trap is not meant for the fish itself, nor a snare for the hare itself; shall we merely call them names!' Miaole says: 'There are two kinds of teaching: the teaching that expresses principle is non-dual; the teaching that indicates practice is self-differentiated. As for the teaching expressing principle: in the equal true dharmadhātu, the Buddha does not deliver sentient beings. As for the teaching indicating practice: it is solely due to the intimacy or distance of forgotten wisdom that delusions become thick or thin.' The Qinglong Commentary states: 'Possessing teaching, practice, and realization is called the true Dharma. Possessing teaching and practice without realization is called the semblance Dharma. Semblance means resemblance. Possessing only teaching without practice or realization is called the final Dharma.' The Xingshi Chao states: 'The teachings that reveal principle are broadly divided into two: first, the transformative teaching (huajiao), which extends to both monastics and laity; second, the practical teaching (xingjiao, also called the disciplinary teaching), which is restricted to the inner assembly.' The Mahāyāna Laṅkāvatāra Sūtra says: 'Teaching is accomplished because of principle; principle is revealed because of teaching. One should rely on this teaching and principle, and make no further discriminations.'