翻譯名義集 4.49

4.49

Master Dao'an said: "The Bhagavat established three aspects of teaching: the first is the monastic rules (vinaya); the second is meditative concentration (dhyāna); the third is wisdom (prajñā). These three are the portal to the ultimate Way and the critical pass to nirvāṇa. Morality is the sharp sword that cuts off the three evil realms; concentration is the keen instrument that severs distraction; wisdom is the wondrous physician that dispenses medicine to cure sickness." Now we say: preventing wrongdoing and halting evil is called morality; putting thoughts to rest and quieting conditions is called concentration; breaking through delusion and realizing truth is called wisdom. Master Kumārajīva said: "Upholding precepts can subdue afflictions and make their power faint; meditative concentration can block afflictions like a stone mountain stopping a torrent; wisdom can eliminate afflictions completely without remainder." Therefore, the *Bequeathed Teaching Sūtra* (*Yijiao jing*) says: "Relying on this morality, various meditative concentrations and the suffering-destroying wisdom are able to arise." Master Nanshan [Daoxuan] said: "Matters arising from body and speech are restrained by morality; the violent arising of the three poisons is governed by the mind. Now, one first catches them with morality, next binds them with concentration, and finally slays them with wisdom; such is the order of the principle." Generally speaking, what is called "learning" is that by which one purges the spirit, penetrates thought, gladdens the emotions, and cultivates the nature; it is the foremost endeavor of the sage. Learning is like polishing: if a vessel is not polished, it cannot become beautiful to behold; if a person does not study, they cannot possess fine virtue. As for this, "the pursuit of learning increases daily; the pursuit of the Way decreases daily." Through decreasing, the accomplishments in the Way become ever higher; through increasing, the merit of learning reaches ever further. Thus, the physical form is forever separated from the worldly, and the mind is completely opposite to worldly passions. The clothing worn is only the three robes; the food eaten is never a second meal. Following a master, one orders a carriage to travel a thousand leagues; yearning for the Dharma, one is diligent and sincere throughout the six periods of the day. One washes away thoughts in the pool of the eight liberations; one gladdens the spirit in the park of the seven blossoms. As in the cases of Dao'an, Daoyu, Huiyuan, Huichi, the Red-Bearded Dharma Master [Buddhayaśas], and the Blue-Eyed Vinaya Master [Kumārabuddhi], they propagated the scriptures, debated treatises, lectured on the *Changes*, and discussed poetry; they opened the spirit and delighted the ear, resolved difficulties and dispelled doubts, winning renown in later generations and taking prominent steps in their own time. Some shared a carriage with the King of Qin, or shared a tent with the Emperor of Jin. They caused Huan Xuan to bow twice without pause, and Xi Chao to offer a thousand bushels without a word. Thus, having made their causal practice upright, they then enjoyed their remaining blessings: the four Brahmās vied to invite them; the six heavens rushed together to honor them. Their domains were broad and splendid; their lands were adorned and pure. Jeweled trees bore crystal branches, and golden lotuses had jade stems. The wind bore Sanskrit chants, and flowing springs gave voice to elegant hymns. The pools were bright as silver, and the ground was smooth as a mirror. Wondrous fragrances were richly scented, and celebrated flowers shone together. In the near term, they obtained a body of bliss; in the long term, they attained eternal life. Therefore, through the cause of practicing and studying the three dharmas, one attains the realization of the fivefold fruit. Hence, among the fivefold dharmakāya, the first three manifest virtue from the cause, and the latter two display ability with respect to the fruit. When the knowledge of exhaustion (kṣayajñāna) has cut off both active defilements and residual habits, it is called the body of liberation; when the knowledge of non-arising (anutpādajñāna) perceives clearly with awareness, it is called the body of knowledge and vision. If one wishes to properly distinguish the three trainings, one should reduce the seven classes of the factors of enlightenment to these three dharmas, because though extensive they are thirty-seven factors, in brief they are merely the three: morality, concentration, and wisdom. One should know that the six perfections are a general enumeration, while the three trainings are a specific exposition, like the four dhyānas and the eight concentrations. Because bodhisattvas are eager to transform others, the six perfections add generosity, patience, and vigor. Because śrāvakas seek self-deliverance, their three trainings consist only of morality, concentration, and wisdom. Thus the *Great Commentary* (*Dazhidulun*) considers the six perfections to be the dharmas for sentient beings, and the three trainings to be the dharmas for nirvāṇa. Furthermore, the *Great Commentary* considers the six perfections to be a brief exposition and the thirty-seven factors to be an extensive exposition, in order to explain the six pāramitās. Let those who love learning contemplate this in accord with principle.