翻譯名義集 5.16

5.16

[Ni-di] (Niśraya): This translates as "reliance." The Commentary on the Lotus Sūtra states: "Benefiting sentient beings begins with entering the room of loving-kindness and compassion; moving through existence takes forbearance as its foundation; and rescuing others takes self-forgetfulness as its root. One who can practice these three dharmas and broadly propagate the great teaching is a reliance for the world, called a Dharma master." The Chuiyu ji states: "All are called 'reliances' because having the Dharma of the Way within, they can serve as a reliance for humans and gods. 'Reliance' means to depend upon. It is because after the Buddha's passing away, one depends upon these four persons to gain understanding. The 'Chapter on the Four Reliances' in the Nirvāṇa Sūtra states: 'There are four kinds of persons who can protect the true Dharma and serve as a reliance for the world.' The first reliance is manifested in the likeness of an ordinary worldling of the Hīnayāna internal rank; thus the sūtra states: 'Though possessing the nature of defilement, they are able to know the Tathāgata's secret treasury.' The second reliance is manifested in the likeness of a srotāpanna; the third reliance is manifested in the likeness of a sakṛdāgāmin and ananāgāmin; and the fourth reliance is manifested in the likeness of an arhat. Zhiyi states: 'The four reliances of the Nirvāṇa [Sūtra] apply across both the distinct and the perfect teachings. If taken in the distinct sense, as ancient masters said: "Prior to the bhūmis is called the first reliance; entering the bhūmis up to the third bhūmi is called srotāpanna; the fifth bhūmi is called sakṛdāgāmin, which is the second reliance; the seventh bhūmi is called anāgāmin, which is the third reliance; the eighth to the tenth bhūmis are called arhat, which is the fourth reliance." If taken in the perfect sense, in comparison with the distinct teaching, prior to the abodes is the first reliance, and the ten abodes are the third reliance. Moreover, judged from beginning to end: the five grades and the six sense faculties are the first reliance; the ten abodes are the second reliance; the practices and dedications are the third reliance; the ten bhūmis and equal enlightenment are the fourth reliance." The matching of the four fruits to the ranks may be understood by analogy with the distinct [teaching]. These are the four reliances of persons. Second are the four reliances of practice. The Vinaya clarifies: robes of rags from the dust-heap, always begging for food, sitting beneath a tree, and rotting medicine—these four kinds of practice are what those of superior faculties and sharp capacities rely upon. Third are the four reliances of Dharma. The Nirvāṇa [Sūtra] states: 'Rely on the Dharma, not on persons; rely on the meaning, not on the phrasing; rely on wisdom, not on consciousness; rely on sūtras of definitive meaning, not on sūtras of non-definitive meaning.'"