翻譯名義集 7.142.4

7.142.4

" However, discussing them vertically, as the Zhiguan says: "If one correlates the four truths vertically with the various lands, there is increase and decrease. The [land of] common residence has four, [that of] expedients has three, [that of] true reward has two, and [that of] quiescent light has only one." The Fuxing explains, saying: "'Vertically' refers to establishing teachings in response to faculties. Since faculties differ in increase and decrease, this causes the teachings to differ. Correlating the four lands with the teachings involves superiority and inferiority, more and fewer; hence it is called 'vertical.'" Here, although the characteristics of the lands are vertical, the teachings are expounded horizontally. Thus the Jingming ji says: "Yet discussing them horizontally, common residence is endowed with four. The remaining three gradually decrease. The faculties in common residence are mixed. Hence four teachings are established. In [the land of] expedients, only through the Mahāyāna are they instructed to practice and study; the principles are only the distinct and the perfect. This is because those who receive the Tripiṭaka [teaching] and are newly born into [the land of] expedients have not yet practiced the shared gate; adapting to what they need to know, they study. Consequently, the shared teaching is spoken to wash away clinging attachments. In true reward, according to practice, the path of realization is identical to the perfect. But regarding [the land with] remainder, when teachings are employed, the pedagogical path transforms faculties, expounding the distinct as different from the perfect. Only by fully using these two teachings is one born into true reward. The superior grade of quiescent light does not require teachings; only to cover the middle and lower [grades] is there the perfect vehicle. Although the characteristics of establishing teachings are horizontal, with respect to the lands they naturally become vertical. If considered in terms of mutual identification, common residence horizontally contains the substance and characteristics of the four lands, corresponding to the purports of the four teachings. The Tripiṭaka speaks of arising and ceasing, which corresponds to the anitya of common residence; the shared teaching speaks of illusory transformations being empty, which corresponds to the realization of truth in expedients; the distinct teaching takes its name from phenomenal activities, which corresponds to the retribution received in true reward; the perfect teaching speaks of inherent virtue, which corresponds to the principle-substance of quiescent light. Distinguishing the four teachings horizontally, there is no longer superiority or inferiority; hence it is called horizontal." Fourth, clarifying having and lacking characteristics. Miaozong says: "When the sūtras and treatises say that quiescent light lacks characteristics, this means it has completely eliminated the characteristics of defiled obstruction, not that it is empty and devoid of a single thing like empty space. Truly, because the three delusions are thoroughly purified, physical forms and mental states, both circumstantial and direct [retribution], are thoroughly manifest. Therefore the Great Sūtra says: 'Because this form is extinguished, one attains permanent form. The same is also true of feeling, perception, volitional formations, and consciousness.' The Benevolent Kings refers to them as the five skandhas of dharmatā; this is also the Lotus Sūtra's 'permanent worldly characteristics.' In the Large Prajñāpāramitā, forms and scents are all the Middle Way. This is called the ultimate land of joy, ultimate gold and jewels, ultimate flower ponds, and ultimate jeweled trees. Furthermore, this is discussed in terms of thoroughly relinquishing defilement and reaching the source of purity. Hence, the realm of suffering and so forth are judged to belong to the three obstructions, while the land of joy, gold, and jewels are taken as quiescent light. If discussed in terms of the equality of purity and defilement, then the ultimate realm of suffering, mud, and sand are taken as quiescent light. These two explanations merely accord with the siddhāntas, and both are completely perfect." Furthermore, Jingjue writes in the Zabiān: "Now, the eternally quiescent light is truly the wondrous nature of the three virtues. Dispersed, they form three dharmas; combined, they form one nature. One does not even exist as one—how could there be the characteristics of suffering, joy, or flower calyxes? One should know that the phrase 'lacking characteristics' is still an abbreviated expression. To be complete, one must say: neither having characteristics nor lacking characteristics, namely, having neither the characteristic of saṃsāra nor the characteristic of nirvāṇa. Forced to name it, one calls it the true characteristic." Now, to deliberate upon what these two masters discussed: speaking concesively, if one relies on the differentiation of exposition and indication, as when the Samantabhadra Contemplation indicates the land of quiescent light by explaining the dharma of the three virtues through the four virtues, the ancestral master therefore judged that quiescent light is principle, while the remaining three are phenomena. Regarding this in terms of the differentiation of exposition, Jingjue conforms to the meaning of differentiation. If one considers it in terms of the basis of mutual identification, principle has nowhere to abide and is omnipresent in phenomena. Therefore, the Vimalakīrti Commentary says: "Question: 'Is there a separate land of quiescent light?' Answer: 'Not so. The very [realms of] portioned and mortal life and of transformation are the eternally quiescent light.'" Siming conforms to the meaning of mutual identification. Speaking critically, differentiation only understands that outside the three lands there is separately quiescent light, and is confused about quiescent light being also omnipresent in the three lands; consequently, clinging to quiescent light as utterly empty, truly no different from empty space, we do not accept it. However, Jingjue's Zabiān challenges Siming, saying: "Now I ask: are these physical forms and mental states, both circumstantial and direct, the substance or the function? If you say substance, the Miaoxuan, in explaining substance, function, provisional, and ultimate, says: 'Substance is the true characteristic, without distinction. Function establishes all dharmas, which vary in hierarchy.' Miaole designates pure conditions as all dharmas; does not the true substance also lack the characteristic of purity? If you say function, then physical forms and mental states, circumstantial and direct, are precisely the phenomena of the lower three lands; how can they be considered the principle of quiescent light?" We now reply: As the Zhiyao says, "The names substance and function are fundamentally the meaning of mutual identification. Therefore, whenever it is said that all dharmas are principle, only when the entire function is the substance can one speak of identification." The Fuxing says: "Regarding identification (ji), the Erya says it means 'to join.' If one relies on this explanation, it still resembles two things joining together, and its principle is still loose. Now, seeking it by principle, because the substance is non-dual, it is called 'identification.'" We now say that only the function of the entire substance is called non-dual. Hence, Śākyamuni's ruling the Sahā world is precisely Vairocana's residing in eternal quiescence. Therefore, the Wenju says: "The self-substance of common residence and [the land with] remainder are all places of the retribution of wondrous forms and wondrous minds." Jingxi explains, saying: "Since quiescent light is omnipresent, Vairocana is also omnipresent." These are all clear texts on the mutual identification of phenomena and principle; why brush aside phenomena to seek principle separately? The Zabiān asks again: "Others cite the Miaojing shu as saying: 'Permanence is the virtue of permanence; quiescence is the virtue of bliss; light is self and purity. This is the secret treasury of the four virtues.' Miaole says: 'The inherently existing four virtues are that which is relied upon; the four virtues of cultivated virtue are that which relies. Both that which relies and that which is relied upon have the body that relies, which relies on the land that is relied upon by both that which relies and that which is relied upon.' Only when the two meanings are equal are they the characteristics of Vairocana's body and land. Using this as proof that quiescent light has characteristics, is it not permissible?" Answer: "This person merely hears the names 'body' and 'land' and immediately understands them as physical forms, not knowing what things the four virtues are. It also says: 'One must comprehend that Vairocana fundamentally has no body or land, but complies with the world.' One arbitrarily designates the ultimate wisdom of wondrous enlightenment as the body, and the principle of the tathatā-dharmadhātu as the land. If one analyzes Miaole's text, one should say: the inherently existing four virtues are principle; the four virtues of cultivated virtue are wisdom. That both that which relies and that which is relied upon have the relying body and the relied-upon land means that the principle of inherent virtue is that which is relied upon, and the wisdom of original enlightenment is that which relies. Furthermore, the principle of cultivated virtue is that which is relied upon, and the wisdom of initial enlightenment is that which relies."