翻譯名義集 4.105

4.105

[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."