翻譯名義集 7.139.2

7.139.2

Next, discussing the chapter's meaning: our patriarch, in explaining the chapter title beforehand, established three kinds of skill-in-means (upāya): method and function, ability to lead through, and secret and wonderful. Now, I shall first explain them generally and then explain them separately. First, regarding the general explanation: among these three kinds of skill-in-means, the first two pertain to the past teachings, and the latter one belongs to the present sūtra. The first is called 'method and function' (fǎyòng). The Commentary states: '"Method" (fāng) means standard (fǎ); "function" (biàn) means application (yòng). Standards have the square and the round; applications have variance and concordance. The three provisional [teachings] are the carpenter's square and what is square; the one real is the compass and what is round.' The Record says: 'First, it takes its name based on the three teachings that can be applied. Standard is that which is applied, and function is that which can apply. Although both standard and function pervade the four teachings, there are differences of square and round, variance and concordance; therefore, the title of skill-in-means is established from the provisional. Because the provisional is not identical to the real, when distinguished against the past, it constitutes external provisionality separate from the essence, which is not the intent of the present chapter. The mention of the round in the text simply belongs to the real, brought in by way of contrast.' The second is called 'ability to lead through' (néngtōng). The Commentary states: 'Furthermore, skill-in-means is an entrance (mén). An entrance is named for its ability to lead through, leading through to that which is reached. Provisionality and expedients are all inducements that serve as an entrance to the real; that the real is revealed is a merit derived from skill-in-means, so it is named after its ability to reveal.' The Record says: 'Next, in the second explanation, the provisional belongs to that which can lead through, and the three teachings can also be called skill-in-means. However, although it does not directly take what can [lead through] as the round, because it acts as a distant signifier, the round that is signified also carries the signifier as skill-in-means. Therefore, we know that neither is this the intent of the present chapter.' It also says: 'Now, using the three to signify the one, the three act as signifiers for the one real; thus, the three are named the signifiers. This means that the teachings, practices, persons, and principles of the former three teachings are all signifiers.' It also says: 'Neither destroying nor being identical, entering the real from the provisional, it thus obtains the name "cultivation". If before this, among the two flavors and three teachings, sharp-rooted bodhisattvas attained it overtly; the two vehicles of the two teachings attained it only secretly. Because they attained entry, it is called an entrance.' The third is called 'secret and wonderful' (mìmiào). The Commentary states: '"Method" (fāng) means secret (mì); "function" (biàn) means wonderful (miào). When the wonderful reaches the method, it is truly secret. Pointing out that the priceless jewel inside the inner garment is no different and no distinct from the single jewel upon the king's topknot; pointing out that the hired laborer is the elder's son is also no different and no distinct. Words such as these are secret and are wonderful. As the sūtra says: "Only I know this characteristic, / And so do the Buddhas of the ten directions. / Stop, stop! There is no need to speak; / My Dharma is wonderful and difficult to conceive." Therefore, explaining fāng as secret and biàn as wonderful is precisely the intent of the present chapter.' The Record says: 'Reaching the third explanation, the method is none other than the three provisionals being identical to the one real. Pointing to this provisional that is identical to the real is what is properly named skill-in-means in the present sūtra.' It also says: 'The third explanation is precisely the intent of the present chapter. However, in the first two explanations, in the past they could only be named the partial or named the entrance, kept secret and unspoken. Now, opening their partial entrance, it is identical to the locus of the round; thus it is called secret and wonderful. Openly displayed and brilliant, it is therefore called truly secret.' Someone asked: 'The Miaole ji states: "Being identical to the provisional yet real is the underlying essence; being identical to the real yet provisional is the essence of the thing itself." I do not know whether the third title of secret and wonderful is established from the underlying essence, or is named from the essence of the thing itself?' Answer: 'This is because the essence of the thing itself is identical to the underlying essence; hence it says that that secret having been opened, it becomes wonderful at present. It also says: "The third passage also opens the previous two, which are neither the agent nor the object. Together with the ability to lead through, they are both opened to become the object. The skillfulness within the object is named skill-in-means." Therefore, the wonderful skill-in-means is distinct from the method and the entrance that can lead through. It also says: "Therefore, the round that is separate from the partial also possesses internal skill-in-means, hence it is called secret and wonderful." The name secret and wonderful seems identical to the third, yet its meaning is distinct. Why? The third takes opening and revealing as wonderful, whereas here it takes the exclusively round as wonderful. This distinguishes between the present and the past; the meanings of secret and wonderful are different. Contemplating our patriarch's establishment of the three explanations: without the first two, how could the lotus flower be manifested? Thus, the flower is used to bestow the provisional; if the third were lacking, how could it be manifested that the flower opens, the lotus appears, and the real is revealed? The essence pervades the entire teaching of a lifetime; the wonder is displayed across the seven scrolls. Without awakening dhāraṇī, who could proclaim such a meaning? Drilling into it, looking up to its firmness and height, one can never sigh in praise enough!' Next, explaining separately: in terms of divisions and teachings, the first two belong to the past teachings; both method and function and the ability to lead through are external provisionals of different essence. The latter one belongs to the present sūtra; the secret and wonderful skill-in-means is called the internal provisional of identical essence. Determining the characteristics of refuting and revealing with regard to this secret and wonderful skill-in-means: the past masters' standard teachings either determined it to be that which is refuted, or held that it is that which is revealed. The Tianzhu lineage, discussing the provisional of identical essence, determined it to be that which is refuted. First, based on the metaphor of the opening of the lotus flower: originally, the Buddha's appearance in the world was intended to reveal the real. Because faculties were not yet ready, he provisionally bestowed the past teachings; this is compared to the peach and plum blossoms. Arriving at the Lotus Sūtra, since the Dharma is purely round and peerlessly wonderful, he then pointed to the lotus flower to establish three metaphors: First, flowering for the sake of the lotus, which illustrates bestowing the provisional for the sake of the real. For during the four periods, bestowing the provisional had not yet been spoken of; this is called different essence. Now that the Sūtra of Innumerable Meanings says, "From the single pure path, two, three, and four are bestowed," it gathers the past different essence into the present identical essence. Since the provisional is bestowed from the real, it is compared to flowering for the sake of the lotus. Second, the flower opens and the lotus appears; this opens the provisional flower of the first phrase and reveals the lotus fruit of the second phrase. Therefore, in the "Section on the Five Buddhas," each has the two headings of opening the provisional and revealing the real. Opening the provisional means the text relates the past teachings to serve as the locus for revealing the real. Therefore, the identical essence of the Sūtra of Innumerable Meanings is what is refuted by the present Lotus Sūtra. Third, the flowers fall and the lotus is formed; this illustrates discarding the provisional and establishing the real. It completely discards the provisional identical to the real of the introductory section, and independently establishes the real identical to the provisional of the main body. Next, relying on the meaning of provisional temporary use: "provisional" means temporary, to be discarded again after being used; "real" means true record, the ultimate point of return. Thus one knows that the ten pairs of provisionals are all that which is refuted. Just as the mind, intellect, and consciousness are phenomenal provisionals, how could they belong to that which is revealed! Third, based on the patriarch's definitive explanation, as the Fuxing says: "Untying the provisional topknot of identical essence, and [revealing] the bright pearl of the true mark." Also, the Yili says: "As when citing the Lotus Sūtra, the division has only the one real. The text relates the past teachings to serve as that which is opened." Since it says the division has only the one real, therefore the provisional of identical essence is that which is refuted (Modern people also say: though opened according to name, it is not opened according to meaning; just as the perfect school refutes the ignorance that is identical to dharmatā, this parallels the present chapter opening the provisional that is identical to the real).