翻譯名義集 5.8

5.8

[Dharma] Here translated as 'law' or 'phenomenon' (fa). Mingjue of the Tang said: 'One accords with it in the mind, and thereafter takes it as dharma. In the mind it is dharma; expressed in speech it is teaching. Dharma has both specific characteristics and common characteristics; teaching consists of exclusionary definition and affirmative definition.' Tiantai explains dharma extensively in eight aspects: first, teaching; second, principle; third, wisdom; fourth, elimination; fifth, practice; sixth, stage; seventh, cause; eighth, fruit. Briefly stated, it has three meanings: teaching, practice, and principle. As the Chanyi says: 'When taken from the beginning to the end of practice, these three meanings encompass it entirely: relying on the teaching one practices; when practice is fulfilled, one accords with principle. If distinguished by stage: regarding teaching, it belongs to the stage of verbal identity, because people give rise to understanding based on the teaching; regarding practice, it belongs to contemplative practice and resemblance, because they cultivate based on understanding; regarding principle, it is at the initial abidance, because they partially realize the fundamental principle. Yet regarding practice, one must further allow leeway. If speaking of embarking on cultivation, one still resides in verbal identity; only when practice is genuinely completed is it called contemplative practice. Whenever distinguishing stages, one must understand this purport. If speaking of that which expresses and that which is expressed, one only clarifies the two aspects of teaching and principle. The treatise says: What is teaching? It means that which expresses the principle. What is principle? It is that which is expressed by the teaching. If teaching were indeed different, how could principle be the same? If principle must be the same, how could teaching be different? A fish trap is not meant for the fish itself, nor a snare for the hare itself; shall we merely call them names!' Miaole says: 'There are two kinds of teaching: the teaching that expresses principle is non-dual; the teaching that indicates practice is self-differentiated. As for the teaching expressing principle: in the equal true dharmadhātu, the Buddha does not deliver sentient beings. As for the teaching indicating practice: it is solely due to the intimacy or distance of forgotten wisdom that delusions become thick or thin.' The Qinglong Commentary states: 'Possessing teaching, practice, and realization is called the true Dharma. Possessing teaching and practice without realization is called the semblance Dharma. Semblance means resemblance. Possessing only teaching without practice or realization is called the final Dharma.' The Xingshi Chao states: 'The teachings that reveal principle are broadly divided into two: first, the transformative teaching (huajiao), which extends to both monastics and laity; second, the practical teaching (xingjiao, also called the disciplinary teaching), which is restricted to the inner assembly.' The Mahāyāna Laṅkāvatāra Sūtra says: 'Teaching is accomplished because of principle; principle is revealed because of teaching. One should rely on this teaching and principle, and make no further discriminations.'