翻譯名義集 2.74

2.74

【Manuṣyāṇām】 The Da zhidu lun says: "Here translated as 'human'." The Fayuan zhulin says: "'Human' (ren) means 'forbearing' (ren). Facing the agreeable and disagreeable in the world, the mind can quietly endure them." Confucius said: "'Human' (ren) means 'benevolent' (ren)." The Book of Rites says: "Human beings are the heart of Heaven and Earth, the beginnings of the Five Elements." The Book of Zhou says: "Only humans are the spirit of the myriad things." Kong Anguo said: "Of that which Heaven and Earth generate, humans alone are noble." Now I say: without good causes, how could one evoke such a fine recompense? The 'good causes' refer to the five precepts. First, the precept against killing: always contemplating that sentient beings all cherish their physical lives, one pities them by comparing them to oneself, so as to refrain from injuring and violence. Second, the precept against stealing: taking privately what is not given is stealing; since it is improper in righteousness, one refrains from taking and pilfering. Third, the precept against sexual misconduct: women have three protectors, and the law also imposes prohibitions; guarding oneself with decorum, one refrains from entrapment in desire. Fourth, the precept against false speech: concealing truth and speaking falsehood cheats others and deceives oneself; with an upright and straightforward mind, what one speaks is sincere and true. Fifth, the precept against drinking alcohol: it befuddles the spirit and deranges the nature; the toxicity of alcohol is extremely severe, increasing ignorance, and therefore one is commanded to abstain from drinking. Tracing the Buddha's five precepts to their root, they are fundamentally intended to transform human relationships, and their meaning is not different from the five constants of Confucianism: not killing is benevolence, not stealing is righteousness, not committing sexual misconduct is propriety, not speaking falsely is faithfulness, and not drinking alcohol is wisdom. Therefore the Fanmoyu jing says: "To be a pure believer: preserve benevolence and do not kill; be content and do not steal; be pure and chaste and do not engage in illicit sex; uphold faith and do not deceive; be utmost in filial piety and do not get drunk." One should understand through meaning, and not cling to differences in names. Furthermore, the Four-Part Vinaya clarifies that the reception of the five precepts is divided into four distinctions: receiving only the three refuges is called an 'upāsaka without division'; receiving one precept is called an 'upāsaka with a partial division'; receiving two, three, or four is called an 'upāsaka with a major division'; fully receiving the five precepts is called an 'upāsaka with a full division.' If one completely lacks the five precepts, then the path to rebirth in the human realm is entirely lost forever. Therefore these five precepts are the foundation of śīla in both the Mahāyāna and the Hīnayāna. Hence the scripture says: "The five precepts are the great prohibitions under Heaven." If one violates the five precepts, above in Heaven one violates the Five Stars, below on Earth one violates the Five Marchmounts, in the spatial directions one violates the Five Emperors, and in the body one violates the five viscera. Therefore when the Buddha attained enlightenment and had not yet turned the wheel of Dharma, he first conferred the teaching of the five precepts upon Trapuṣa, which was designated the 'Human Vehicle' and stands at the head of the five vehicles. Because of these five precepts, one transcends the three bad destinies; drawing on the meaning of conveying and carrying, the name 'vehicle' was established. Ancient masters sweepingly called it the 'Human and Deva Teaching,' but Tiantai held that since it lacks the efficacy of expounding principle and destroying delusion, it cannot be called a 'teaching.' Qisong in his Fujiao bian, failing to investigate names and meanings thoroughly, established two kinds of teaching: the first is the mundane teaching, and the second is the supramundane teaching. Designating the human and deva vehicles as the 'mundane teaching' was merely venting his own notions, and ran contrary to the patriarchal teaching. Now I say: the three teachings establish their names, but their senses and intentions are distinct. As for the Confucian school's designation 'teaching' (jiao), the Yuanmingbao says: "'Teaching' (jiao) means 'to emulate' (xiao); what the superior practices, the subordinate emulates." This designates 'teaching' from the perspective of what is modeled and emulated by subordinates. As for the Daoist designation 'teaching,' Laozi says: "Abide in matters of non-action, and practice the teaching without words." This borrows the name 'teaching' to reveal non-action. As for the Buddhist designation 'teaching,' the Sijiao yi says: "Speaking so as to explain principle and transform the minds of beings is what is called 'teaching.' Transformation has three meanings: first, turning evil into good; second, turning delusion into understanding; third, turning ordinary beings into sages. What is called 'explaining principle' means that the Tripiṭaka and Shared Teachings explain the principle of absolute truth, while the Distinct and Perfect Teachings explain the principle of the Middle Way." It is precisely because the Tathāgata established words relying on principle, that he subsequently caused all living beings to cultivate practice and realize principle. Therefore the Buddha's holy teaching is a supramundane dharma; one must not falsely establish for it the name 'mundane teaching.' Question: "What dharma is meant by the Middle Way that is explained?" Answer: "As the Fujiao bian says: 'The great principle is indeed the utmost of the eternal way.' It refers to this great principle as the two enlightenments—original and initial. Now, evaluating these two enlightenments: although principle and wisdom are completely merged, since they are called 'enlightenment,' they are properly established from wisdom, which is why the scripture says 'original enlightenment is luminous and marvelous.' Furthermore, speaking of the two enlightenments analytically, they belong to the gate of arising and ceasing. Thus the Awakening of Faith says: 'Because the aspects of conditions of the arising and ceasing of this mind can reveal the essence, attributes, and function of the Mahāyāna.' The principle that is explained belongs to the gate of suchness. Thus the Awakening of Faith says: 'Because the aspect of suchness of this mind reveals the essence of the Mahāyāna.' This is selecting principle in contrast to phenomena. If we speak of principle as identical with phenomena, the nature of principle has no separate substance, but relies entirely upon ignorance; ignorance has no separate substance, but relies entirely upon the dharmatā. In terms of this meaning of mutual identity, ignorance itself is pointed to as the principle explained." Because this teaching and principle are the guiding framework of our school, I have drawn upon the Human Vehicle to clarify its general outlines.