翻譯名義集 7.139.1

7.139.1

【方便】什曰：「智度雖以明照為體，成濟萬行，比其功用，不及方便為父。 梵音中有父義。 方便有二種：一、解深空而不取相受證，二、以實相理深莫能信受。 要須方便誘引群生，令其漸悟，方便義深而功重，故為父也。 」《淨名疏》云：「方是智所詣之偏法，便是菩薩權巧用之能。 巧用諸法，隨機利物，故云方便。 」荊溪云：「《法華疏》中，為顯實故，分為三釋：謂法用、及門、并祕妙也。 今此廢二，但取法用者，門論趣入，祕妙開權。 今未開權，故缺後釋。 不取門者，菩薩可入，二乘缺之。 於菩薩中，且約當分，復置傳入，故且不云，據理亦合。 用門一意以當分入，與法用同，故且唯用。 法用一意又通祕教，亦可具足用彼三意，論《法華．方便品》。 」儒詩六義，以思無邪為指歸。 釋教五時，開佛知見是究竟。 誠一化之高會，真諸佛之宗極，似太虛而含眾色，若渤澥以納群流。 由是管窺義天，䗍酌法海，粗研味乎真詮，豈塵露于達士。 初辨品題，次論品義。 初辨品題者，經云：「諸佛法久後，要當說真實。 」文既屏其方便，題應號為真實，安以權名而立今品？ 如將縣額以牓州門。 又佛起定，即自唱言：「諸佛智慧，甚深無量。 」此乃雙歎權實。 先達遂云：「此華不有則已，有則華果雙含； 此經不說則已，說則權實雙辨。 」經既雙明權實，題那單標方便？ 由此疑興，先達相繼，共立七義，以伸題意。 一，權有顯實之功。 法王初化，機緣未熟，隱實施權，權掩於實。 靈山妙唱，普會權乘，決了聲聞法，是諸經之王。 彼祕被開，於今成妙，此權既有顯實之功，故結集家號〈善權品〉。 二，名偏義圓。 若標真實，則違方便。 今品權名雖偏，其實法體圓具，乃彰權實之雙美。 三，名體俱不轉。 此有四句：一名轉體不轉，如云正直捨方便，但說無上道。 乃至第四，名體俱不轉，如云我等今者真是聲聞。 名不轉故，名〈方便品〉。 四，顯開權絕待。 《法華》開權顯實，權外無實。 法用能通，當體祕妙。 若標真實，但成相待，為彰絕待之功，號〈方便品〉。 五，彰詮迷之教。 祖云：自非今經，誰肯歎此詮迷之教？ 由指迷染之心，即是自行方便。 則知此權，大有詮迷之力。 六，施開一致。 昔時所施，既施即實之權。 今日所開，還開權即是實，乃見施開之不二也。 七，揀異昔經。 《淨名》報恩，雖皆立方便之名，既是體外之權，豈同今品同體方便。 自昔所說，不出此七。 先師謂舊觀縷，義失至當。 自立附文、原意二義，以伸品題：一、附文者，經家立品附文旨趣，總別須分。 何哉？ 五字首題，法則權實總標，喻乃華果雙舉。 所以三周開顯本迹二門，一部之文，並皆不出權實之法。 今品若更雙立權實之目，則與總題無異。 二、原意者，言者所以在意，此經開權顯實，意在於權。 故云過去諸佛，以無數方便，種種因緣，種種譬喻，而為眾生演說諸法，是法皆為一佛乘故。 非權無以明實，故令機緣，即於權法以曉真實，故曰不指所開，無由說實，具述施權，意在開也。 故記主釋開方便，門示真實相云。 示，謂指示，指其見實之處。 且見實之處在何？ 在前偏權方便。 今日說此方便有真實相，此既即實之方便，乃異昔經之方便，故得祕妙之名。 是故經家題名方便。 纔言方便，即是真實。 故身子疑云：「何故殷勤稱歎方便？ 」則知方便，真開權之總號，誠顯實之大名矣！ 或者問曰：「今由開權稱方便者，《淨名》既未開權，安稱方便？ 既稱方便，權何不開？ 」答：「彼經言方便者，疏云：『此品正明助佛闡揚，善巧權謀，隨機利物，令入慧起根，故名方便。 雖言方便，機緣當座，烏知所證，亦方便焉。 』故昔方便之名，權未開矣。

[Expedient Means (upāya)] [Kumāra]jīva said: "Although the perfection of wisdom has clear illumination as its essence and accomplishes the myriad practices, when comparing its function, it does not equal expedient means as the father. In the Sanskrit sound, it contains the meaning of 'father.' There are two kinds of expedient means: first, understanding profound emptiness without grasping at marks to realize realization; second, because the principle of the real mark is profound and none can believe and accept it, one must rely on expedient means to entice and guide the multitude of living beings, causing them to awaken gradually. Because the meaning of expedient means is profound and its merit weighty, it is the father." The Commentary on the Vimalakīrti says: "'Expedient' (fang) is the partial phenomenon to which wisdom arrives; 'means' (bian) is the bodhisattva's ability to skillfully apply it. Skillfully employing all phenomena to benefit beings according to their capacities is therefore called expedient means (fangbian)." Jingxi said: "In the Commentary on the Lotus Sūtra, in order to reveal the real, it is divided into three explanations: namely, as dharmic function, as a portal, and as secret and wonderful. Now, setting aside the two and taking only dharmic function: the portal discusses entering into, and secret-and-wonderful opens the provisional. Since the provisional has not yet been opened here, the latter explanation is omitted. The portal is not taken because bodhisattvas can enter it, while the two vehicles lack it. Among bodhisattvas, taking it provisionally according to their proper station, indirect entry is further set aside, so it is not spoken of for now, though based on principle it also accords. Using the single meaning of portal to enter according to one's proper station is identical to dharmic function, so for now only [dharmic function] is used. The single meaning of dharmic function also penetrates the secret teaching; one can also fully use those three meanings to discuss the 'Expedient Means' chapter of the Lotus Sūtra." The six principles of Confucian poetry take 'having no depraved thoughts' as their guiding aim. The five periods of the Buddhist teaching take 'opening the Buddha's knowledge and vision' as the ultimate. Truly, it is the exalted assembly of an entire teaching, the genuine supreme ultimate of all Buddhas: like empty space embracing all colors, like the vast sea receiving the myriad streams. Therefore, peeping at the heaven of principle through a tube, ladling the ocean of Dharma with a snail shell, I have roughly savored the true exposition; how could it merely be dust and dew to an attained master? First, we distinguish the chapter title, and next, we discuss the chapter's meaning. First, distinguishing the chapter title: the sūtra says, 'After a long time, the Buddhas' Dharma must certainly state the truth.' Since the text dispenses with expedient means, the title should be named 'The Real'; why establish the present chapter under a provisional name? It is like hanging a county plaque over the gate of a prefecture. Furthermore, when the Buddha arose from samādhi, he proclaimed of himself: 'The wisdom of the Buddhas is extremely profound and measureless.' This praises both the provisional and the real together. Preceding masters then said: 'If this flower does not exist, that is all; but if it exists, flower and fruit are both contained. If this sūtra is not preached, that is all; but if it is preached, both provisional and real are distinguished together.' Since the sūtra clarifies both the provisional and the real together, why should the title single out 'Expedient Means' alone? From this doubt arose, and preceding masters in succession collectively established seven meanings to unfold the intention of the title. First, the provisional has the merit of revealing the real. When the King of the Dharma first taught, the conditions and capacities were not yet mature; he concealed the real and applied the provisional, the provisional obscuring the real. In the wonderful proclamation at Vulture Peak, he universally gathered the provisional vehicles, definitively settling the śrāvaka Dharma as the king of all sūtras. That secret having been opened, it becomes wonderful today. Since this provisional has the merit of revealing the real, the compilers named it the 'Good Expedients Chapter.' Second, the name is partial while the meaning is complete. If 'The Real' were designated, it would contradict expedient means. Although the provisional name of the present chapter is partial, its real dharmic essence is completely equipped, thus manifesting the mutual beauty of the provisional and the real. Third, neither the name nor the essence changes. Here there are four propositions: the first is that the name changes while the essence does not change, as in 'honestly casting aside expedient means, speaking only of the unsurpassed path'; down to the fourth, where neither the name nor the essence changes, as in 'we now are true śrāvakas.' Because the name does not change, it is named the 'Expedient Means Chapter.' Fourth, manifesting the opening of the provisional as non-dual. The Lotus Sūtra opens the provisional and reveals the real; outside the provisional there is no real. Dharmic function can penetrate, and its essence itself is secret and wonderful. If it were designated 'The Real,' it would only constitute relative opposition; to manifest the merit of the non-relative, it is titled the 'Expedient Means Chapter.' Fifth, manifesting the teaching that expounds delusion. The Ancestor said: 'Were it not for this sūtra, who would deign to praise this teaching that expounds delusion?' Because pointing out the deluded and defiled mind is itself the expedient means of one's own practice, one knows that this provisional has great power to expound delusion. Sixth, application and opening are identical. What was applied in the past was an expedient that is itself the real. What is opened today is opening the expedient as being none other than the real; thus one sees the non-duality of application and opening. Seventh, distinguishing it from past sūtras. Although the Vimalakīrti and the Repaying of Kindness both establish the name of 'expedient means,' since they are provisionals external to the essence, how could they compare with the identical-essence expedient means of the present chapter? What has been spoken of since old does not go beyond these seven. The former master considered that former views were excessively entangled and missed the mark. He independently established two meanings—'conforming to the text' and 'tracing the intention'—to unfold the chapter title: First, 'conforming to the text': when the compilers established the chapters conforming to the text, the general and the specific had to be distinguished. Why? In the five-character title, the Dharma generally designates the provisional and the real, while the metaphor brings up both flower and fruit. Therefore, throughout the three turnings opening and revealing the two gates of origin and trace, the entirety of the text does not go beyond the phenomena of the provisional and the real. If the present chapter were also to establish both headings of provisional and real, it would not differ from the general title. Second, 'tracing the intention': words exist for the sake of the intention. This sūtra opens the provisional and reveals the real, and its intention lies in the provisional. Thus it says that the past Buddhas, through countless expedient means, various causes and conditions, and various parables, expounded all phenomena for living beings, because these phenomena are all for the sake of the One Buddha Vehicle. Without the provisional, there is no way to illuminate the real; hence he causes capacities to understand the real precisely through provisional phenomena. Therefore it is said: without pointing to what is opened, there is no reason to speak of the real; by fully relating the application of the provisional, the intention lies in opening it. Thus the author of the commentary, explaining 'opening the portal of expedient means to show the aspect of the real,' says: 'To show' means to point out, pointing out the place where one sees the real. And where is the place where one sees the real? It is in the previously partial, provisional expedient means. Today, stating that these expedient means possess the real aspect, since these are expedient means that are themselves the real, they are distinct from the expedient means of past sūtras, and therefore receive the name of secret and wonderful. For this reason the compilers titled it 'Expedient Means.' The moment one speaks of 'expedient means,' it is itself 'the real.' Thus Śāriputra doubted: 'For what reason do you earnestly praise expedient means?' One knows from this that 'expedient means' is truly the general designation for opening the provisional, and truly the great name for revealing the real! Someone may ask: 'If it is called expedient means now because of opening the provisional, since the Vimalakīrti had not yet opened the provisional, why was it called expedient means? And since it was called expedient means, why was the provisional not opened?' The answer is: 'Regarding the mention of expedient means in that sūtra, the commentary states: "This chapter properly clarifies aiding the Buddha in proclamation, skillful expedients, and benefiting beings according to their capacities, causing them to enter wisdom and give rise to roots; hence it is called expedient means. Although it speaks of expedient means, how could the capacities present in the assembly know what they realized to also be expedient means?" Therefore, in the past name of expedient means, the provisional had not yet been opened.'