淨名經關中釋抄 1.10

1.10

二釋經字者。依天竺語。佛之教首通標修多羅。或云修妬路。例如此土楚夏之別。古今諸師解釋有異。或言有翻。或言無翻。今辯此義略為五意。第一無翻。第二有翻。第三會通有無。第四正釋經字。第五歷法明經。第一言無翻者。外國有多含之語。即見修多羅名含五義。豈可但用經字翻之。故開善法師云。經非正翻。但以經字代處類比。此方周孔聖教稱之為經。外國聖教類比應以此經字代也。言五義者。一法本有三。一教本即世界悉檀。二行本即對治為人二悉檀。三理本即第一悉檀。亦云顯示。示真理也。如彌勒章示真菩提等也。二微發者。法王起教巧妙玄深。從微至著靡所不詮。是則文義漸顯開發物心。初中後善圓滿具足故也。亦云。出生謂聞法得道出生法身。經云。諸佛菩提皆從此生。三涌泉義者。此從譬受名。如涌泉流滔滔無竭。如彌勒章。得無所得即菩提之義。無邊觀眾生品悟生非生。則慈悲之名莫竭故云也。四繩墨義。亦從譬顯也。如世繩墨能裁邪就正軌範有度。如不生不滅萬行不可乖。無常無我四果不可異。又如六度四等名不可易。蘊界處等數不可加。故云也五結鬘義者。此從譬以顯。如縷穿花使無零落。大聖說法貫通理行亦無漏失。復次如百花異色更相輝煥。萬行莊嚴互為映飾。如總持園苑八解浴池大乘寶車駕以白牛等也。此土既無名含。此五之言故用經字代也。第二言有翻者有師言。昔佛法初度。梵漢之語未通。故河西群學謂無翻也。今經論既度。梵漢之語復通。修多羅定有翻也。但諸師各稟異聞。文成非一。略出五家翻釋。一翻為法本。具如前辯。二翻為契。即初悉檀契情二。三悉檀契行。第四悉檀契理也。此則如法相解如法相說故也。三翻為綖。此因譬顯義。與前結鬘義同。又結成行人三菩提之果也。四翻為善語教。謂大聖明鑒慈心順理。復悉檀善巧化順物情故也。五翻為經。以類此方極聖所說故也。第三會通有無唯取經字為正者。無翻者言此無多含之語。此亦未然。如此訓字或一或二。乃至多訓如經訓法訓常及經緯等。豈非多含義也。又有翻者言今語既通定有翻者。此亦未然。若定有翻。何故五譯不定。若減而存。一義復不圓。若無名相中假名相說。悉檀方便起教是一。適其根性即有翻無翻皆無滯也。故經云。依義不依語也。又兩家五義皆以經字標題。不以契綖等為目。今立經字亦是融通無失。第四正釋經字。略開四義。一者經由義。二意。初云。聖言下備經由如來心口故也。二云。三代聖人莫不皆由悉檀之教而致大果。二者經緯義。生法師云。世之經緯成自素帛。斯之經緯顯于行人真光綵也。三者常義。有二意。一者邪不能壞。二者正不能異。故肇師云。古今雖殊覺道不改。群邪不能沮。眾聖不能異。故曰也。四者法義。安法師曰。謂體可楷摸。如此土六經顯道德人倫之是非也。第五歷法明經。有說三種經。一聲。二色。三法。初聲經者。聲教詮理故。大品經云。若從善知識處聞般若也。二色經者。尋文悟理故。大品云。若從經卷中聞般若也。三法經者。是法塵。謂心與法合思惟得證故。經云。修我法者證乃自知故也。問。餘三塵何故非法。答。此土三根鈍故。復次如法華明六根平等清淨。此經下文因食香飯得道廣明。六塵俱為佛事。不同小乘唯說娑婆音聲為佛事。又大品明。諸法等故般若波羅蜜亦等。金剛云。一切法皆是佛法也。一名不可思議解脫者。此是第二大段從法受名。此經流布既多。申釋亦眾。略開九家以相比決。初什曰。亦名三昧。亦名神足。或令修矩改度。或巨細相容變化隨意於法自在解脫於礙故名解脫。二者。生曰。不思議有二種。一曰理空。非惑情所圖。二曰神奇。非淺識所量。若體夫空理。則脫思議之惑。惑既脫矣。則所為難測。三肇曰。微遠幽深二乘不能測不思議也。縱任無礙塵畢不能拘解脫也。四叡曰。菩薩無心應物有說。眾生但覩其教莫測其所由。故名所說為不思議也。雖說而無心故不礙於有。無心而說故不礙於空。空有所不能累。故名之為解脫也。五關內舊解。六地斷正使。七地侵除習氣。道觀雙流名不思議。正習俱盡名為解脫。六地持論師云。不真宗緣修七識智照佛性真理。斷界內見思界外無明。是思議解脫。若真宗八識真修體顯二障皆融無累。名不思議解脫也。七真諦三藏云。解脫有二種。一不相離。即是諸法如如本有之理未與惑離也。二相離者。得法如如智斷心障。與惑相離。相離解脫即不思議。八三論師云。若自他明縛脫。縛是自縛。脫是自脫。即是自性之縛脫。今明縛非自縛。由脫說縛。脫非自脫。由縛得脫。由脫說縛。即是假縛。由縛說脫。即是假脫。假縛非縛。假脫非脫。即是非縛非脫。畢竟清淨。而說縛脫者。即是假名不思議之解脫也。九天台疏釋有三意。第一簡別思議不思議相。二別釋不思議解脫。三類通諸法。初簡別中略為七意。一約理分別者。若見可思議真諦之理而得解脫。即是思議。若見中道實相之理而得解脫。即是不思議也。下文。菩薩病非真非有等。二約智者。若是生滅智照即是思議。若是無生寂照之智即不思議也。故下文云。有惠方便解等。三約斷者。若斷煩惱而解脫者是思議。若不斷煩惱而入涅槃即不思議。故文云。不滅癡愛起於明脫。四約界內外者。若脫界內惑而脫者即思議。若脫界內外者是不思議也。故法華云。但離虛妄名為解脫。其實未得一切解脫。又下文云。法名無染。若染於法乃至涅槃。是則染著非求法也。五約有體無體者。若思議解脫即空無色心。若不思議有不思議實相體也。故大經云。解脫有二種。亦色非色。非色者聲聞緣覺。亦色者諸佛如來。又云。妙色湛然常安住。仁王明法性五陰等。六約有用無用。若不思議解脫無無方大用。若不思議解脫有無方大用。故下文云。不起滅定現諸威儀及須彌入芥子等種種大用也。七約共不共簡者。若三乘共行侵除習等是思議。若別斷五住是不思議。復次緣修與方便共名思議。真修非方便共名不思議。故法華云。正直捨方便也。復次有師云。下地不思議上地名不思議。若爾者聲聞不知菩薩。外凡不知內凡。乃至世間伎術如蜂作蜜蜘蟵結網。亦非愚者所惻。豈名不思議。是則下不知上名思議。上能知不還成思議。今明不共不思議。下地不以思議上地上地不以思議下地。寂滅真如有何次。又華嚴云。究竟離虛妄無染如虛空。又下文云。非但分別思惟之所能得。問。上地不思下。如何得知。答。寂而常照。故知雖照而未常不寂也。二別釋不思議解脫者。初約四句。今明不從自脫故。不約自性以立名。不從他縛起故。不約他性以立名。不從自他縛脫起故。不約共性以立名。不從離脫離縛起故。不約無因性以立名。從因緣立解脫名尚不可得。何況無因緣起以立名。是即不在內外兩中間而說解脫者不思議也。是即無離文字說解脫相。解脫者即諸法也。約此而明不思議解脫。即具三義。一真性解脫。二實惠解脫。三方便解脫。此三如上所由門及不思議品廣明。三約類通三法者。略有十種。一三道者苦道煩惱道業道。初即真性。二即實惠。三即方便。如次配之。下九亦爾。二三識。一阿梨耶即第八。二阿陀那即第七。三波陀那即六識。三三佛性。一正因。二了因。三緣因。四三般若。一實相。二觀照。三方便。五三種菩提。一實相。二實智。三方便。六三種大乘。一性乘。二得乘。三隨乘。七三種法身。一法性身。二果報法身。三應化法身。八三種涅槃。一性淨涅槃。二圓淨。三方便淨。九一體三寶。一真性即法。二二實惠即佛。三方便即僧。十三德。一法身。二般若。三解脫。如是即真性解脫是淨。實惠解脫是垢。方便解脫是稱。此乃人從法立名。法從人受稱。故得顯發不思議大道也。

Second, explaining the word "sūtra" (經): According to the language of India, the heading of the Buddha's teachings is universally designated as sūtra (修多羅), or termed xiuduolu (修妬路), just as there are differences between Chu and Xia dialects in this land. Ancient and modern masters have differed in their explanations: some say it has a translation, while others say it is untranslatable. In elucidating this meaning now, there are briefly five points: first, it has no translation; second, it has a translation; third, reconciling existence and non-existence [of a translation]; fourth, directly explaining the word "sūtra"; fifth, elucidating the sūtra across phenomena (dharmas).

First, saying it has no translation: Foreign languages have polysemous words. Here we see that the term sūtra contains five meanings; how could it be translated solely with the word "sūtra" (經)? Thus Dharma Master Kaishan said: "'Jing' (經) is not a correct translation; the word 'jing' is merely substituted by analogy. The sacred teachings of the Duke of Zhou and Confucius in this land are called 'jing' (classics); the sacred teachings of foreign lands should by analogy be replaced by this word 'jing'."

Regarding the five meanings: 1. Basis of dharma (法本): This has three aspects: first, the basis of teaching, which is the worldly siddhānta; second, the basis of practice, which is the therapeutic and individual siddhāntas; third, the basis of principle, which is the ultimate-meaning siddhānta. It is also called "revealing" (顯示), because it reveals the true principle, as the Maitreya Chapter reveals true bodhi, and so forth. 2. Minute emergence (微發): The Dharma King initiates teachings with profound subtlety; proceeding from the minute to the manifest, there is nothing he does not expound. Thus the text and meaning gradually become clear, unfolding the minds of beings; this is because they are good in the beginning, middle, and end, fully complete. It is also called "giving birth" (出生), meaning that through hearing the Dharma one attains the Path and gives birth to the dharmakāya; the sūtra states: "The bodhi of all buddhas is entirely born from this." 3. Gushing spring (涌泉): This derives its name from a metaphor; it is like a gushing spring flowing continuously without exhaust. As in the Maitreya Chapter, "attaining non-attainment is the meaning of bodhi"; in the Limitless Contemplation of Sentient Beings Chapter, awakening that birth is non-birth means the designation of compassion is inexhaustible; hence it is so called. 4. Carpenter's chalk-line (繩墨): This is also revealed through metaphor. Just as the worldly chalk-line can true the crooked and align the upright, possessing standard and measure: like non-arising and non-ceasing, the myriad practices cannot contravene it; like impermanence and non-self, the four fruits cannot diverge from it; furthermore, like the six perfections and four immeasurables, their names cannot be changed; the counts of aggregates, realms, and bases cannot be added to; hence it is so called. 5. Garland-weaving (結鬘): This is revealed through metaphor. Just as string threads flowers together so they do not scatter and fall, when the Great Sage preaches the Dharma, it strings together principle and practice without loss or omission. Furthermore, just as a hundred flowers of diverse colors reflect and illuminate one another, the myriad practices of adornment mutually reflect and ornament, like the dhāraṇī park, the eight liberations bathpond, and the great vehicle jeweled carriage harnessed to a white ox, and so forth. Since this land lacks a word containing these five, the word "jing" is used as a substitute.

Second, saying it has a translation: Some masters say that formerly, when the Buddha Dharma first crossed over, Sanskrit and Han languages were not yet mutually understood; hence the scholars of Hexi claimed it was untranslatable. Now that sūtras and treatises have crossed over, Sanskrit and Han are mutually understood; sūtra definitely has a translation. But because the masters received different traditions, their textual translations were not uniform. Briefly, five masters' translations and explanations are presented: 1. Translated as "basis of dharma" (法本), fully detailed as before. 2. Translated as "tallying" (契): that is, the first siddhānta tallies with disposition; the second and third siddhāntas tally with practice; the fourth siddhānta tallies with principle. This means understanding according to the character of dharmas and preaching according to the character of dharmas. 3. Translated as "thread" (綖): this reveals the meaning through metaphor, being identical with the garland-weaving meaning above; furthermore, it knots and completes the practitioner's fruit of the three bodhis. 4. Translated as "teaching of good words" (善語教): meaning the Great Sage possesses clear discernment and a compassionate mind compliant with principle, and furthermore employs the skill-in-means of the siddhāntas to transform in accord with beings' dispositions. 5. Translated as "sūtra/classic" (經): by analogy with what is spoken by the supreme sages of this land.

Third, reconciling existence and non-existence, and taking only the word "jing" as correct: Those who say there is no translation claim that this land lacks polysemous words; this is not so. Glossing a character like this may have one, two, or even many glosses, just as "jing" is glossed as "norm" (法), glossed as "constant" (常), as well as "warp and weft" (經緯), and so forth—how is this not polysemous? Moreover, those who say there is a translation claim that since languages are now understood, there must definitely be a translation; this is also not so. If there were definitely a translation, why would the five translations be inconsistent? If one reduces them to keep just one, the meaning is again incomplete. If within nominal unreality one speaks through provisional names and characters, the arising of teachings through the skill-in-means of the siddhāntas is uniform; when suited to their roots and faculties, there is no obstruction whether there is a translation or not. Thus the sūtra states: "Rely on the meaning, not on the words." Furthermore, both masters and five meanings all use the word "jing" in their titles, not using "tallying", "thread", and so forth as their heading. Establishing the word "jing" now is also comprehensive and without fault.

Fourth, directly explaining the word "sūtra": Briefly, four meanings are unfolded: 1. Passing through (經由): with two points. First: the sacred words, fully prepared below, have passed through the Tathāgata's mind and mouth. Second: among the sages of the three eras, none have not achieved the great fruit by passing through the teachings of the siddhāntas. 2. Warp and weft (經緯): Dharma Master Sengzhao said: "The warp and weft of the world are woven into plain silk; this warp and weft reveals the true luster of the practitioner." 3. Constant (常): with two points. First, the perverse cannot destroy it; second, the correct cannot alter it. Thus Master Zhao said: "Although ancient and modern differ, the Path of awakening does not change; the hosts of the perverse cannot subvert it, and the multitude of sages cannot alter it"; hence it is so stated. 4. Norm / model (法): Master Dao'an said: "It means its essence can serve as a standard, just as the six classics of this land manifest the right and wrong of morality and human relationships."

Fifth, elucidating the sūtra across phenomena (dharmas): Some speak of three kinds of sūtras: 1. sound; 2. form; 3. mental objects (dharmas). First, the sound-sūtra: because vocal teaching expresses principle; hence the Pañcaviṃśatisāhasrikā-prajñāpāramitā Sūtra says: "If one hears prajñā from a spiritual friend..." Second, the form-sūtra: because by examining the text one awakens to principle; hence the Pañcaviṃśati says: "If one hears prajñā from sūtra scrolls..." Third, the dharma-sūtra: this is the sense sphere of dharmas (dharmāyatana); meaning that when the mind merges with dharmas, one attains realization through contemplation; hence the sūtra says: "Those who cultivate my Dharma will know it for themselves upon realization." Question: Why are the remaining three sense spheres not dharmas? Answer: Because the three faculties in this land are dull. Furthermore, just as the Lotus Sūtra clarifies that the six faculties are equally pure, and the subsequent text of this sūtra extensively clarifies that through eating fragrant rice one attains the Path, the six sense spheres all perform buddha-work; it is not like the Small Vehicle, which only says that in the Sahā world sounds perform buddha-work. Furthermore, the Pañcaviṃśati clarifies: "Because all dharmas are equal, the perfection of wisdom is also equal"; the Diamond Sūtra states: "All dharmas are Buddha Dharma."

"The Inconceivable Liberation": this is the second major section, taking its name from the Dharma. Since this sūtra has circulated widely, explanations have also been numerous; nine masters are briefly presented to compare and determine them.

First, Shi said: "It is also called samādhi, and also called psychic power. It can cause measurements to change standard, or make the immense and minute accommodate one another, transforming at will, free in dharmas, liberated from hindrances; hence it is called liberation."

Second, Sengsheng said: "The inconceivable has two kinds: first, emptiness of principle, which cannot be conceived by the deluded mind; second, spiritual wonder, which cannot be measured by shallow understanding. If one embodies the principle of emptiness, one is liberated from the delusions of conception; when delusion is liberated, one's deeds are difficult to fathom."

Third, Zhao said: "Subtle, distant, profound, and deep, unmeasurable by the two vehicles: this is the inconceivable. Unrestrained, unobstructed, completely unable to be bound by defilements: this is liberation."

Fourth, Sengrui said: "The bodhisattva has no mind in responding to beings and expounding teachings; sentient beings merely witness his teaching, unable to measure its source; therefore, what he expounds is called inconceivable. Although he speaks, he is without mind, hence he is unobstructed by existence; being without mind, he speaks, hence he is unobstructed by emptiness. Emptiness and existence cannot burden him; therefore it is named liberation."

Fifth, the old explanation of Guannei: At the sixth stage one severs the primary latent defilements; at the seventh stage one encroaches upon and eliminates habitual karmic traces; path and contemplation flowing concurrently is called inconceivable. When both primary defilements and habitual traces are exhausted, it is called liberation.

Sixth, the masters of the Bodhisattvabhūmi: The Non-True lineage cultivates through conditions the seven consciousnesses, using wisdom to illumine the true principle of buddha-nature, severing the view and thought defilements within the realm and ignorance outside the realm; this is conceivable liberation. The True lineage cultivates genuinely with the eighth consciousness, revealing its essence so that both hindrances merge into non-burden; this is called inconceivable liberation.

Seventh, Tripiṭaka Master Paramārtha said: "There are two kinds of liberation: 1. non-separation, which is the inherently existent principle of suchness of all dharmas, not yet separated from delusion; 2. separation: attaining wisdom of suchness of dharmas, severing mental hindrances, and separating from delusion. Separation liberation is the inconceivable."

Eighth, the Madhyamaka masters (Sanlun): "If bondage and liberation are explained from oneself and others, bondage is self-bondage, and liberation is self-liberation; this is bondage and liberation of self-nature. Now we clarify that bondage is not self-bondage; bondage is spoken of dependent on liberation. Liberation is not self-liberation; liberation is attained dependent on bondage. Speaking of bondage dependent on liberation is provisional bondage; speaking of liberation dependent on bondage is provisional liberation. Provisional bondage is not bondage; provisional liberation is not liberation; that is non-bondage and non-liberation, ultimately pure. Preaching bondage and liberation is the provisional name of inconceivable liberation."

Ninth, the Tiantai commentary explanation has three points: first, distinguishing the marks of the conceivable and inconceivable; second, separately explaining inconceivable liberation; third, extending by analogy to all dharmas.

In the first, distinguishing, there are briefly seven points: 1. Distinguishing by principle: If one sees the conceivable principle of the true truth and attains liberation, this is conceivable; if one sees the principle of the true mark of the middle way and attains liberation, this is inconceivable; as below: "The bodhisattva's illness is neither real nor existent," and so forth. 2. In terms of wisdom: If it is wisdom of arising and ceasing that illumines, it is conceivable; if it is the non-arising, quiescently illumining wisdom, it is inconceivable. Thus the text below says: "Liberation through wisdom and skill-in-means," and so forth. 3. In terms of severance: If one severs afflictions to attain liberation, it is conceivable; if one does not sever afflictions and enters nirvāṇa, it is inconceivable. Thus the text states: "Without extinguishing ignorance and craving, arising luminous liberation." 4. In terms of within and outside the realms: If one is liberated by freeing oneself from defilements within the realms, it is conceivable; if one is liberated both within and outside the realms, it is inconceivable. Thus the Lotus Sūtra says: "Merely departing from falsity is called liberation; in reality one has not yet attained all liberation." Furthermore, the text below states: "The Dharma is named free from attachment; if one is attached to dharmas, up to and including nirvāṇa, this is attachment, not seeking the Dharma." 5. In terms of having an essence or lacking an essence: The conceivable liberation is empty, without form or mind; the inconceivable has the essence of the inconceivable true mark. Thus the Great Sūtra states: "Liberation is of two kinds: also form and non-form. Non-form belongs to śrāvakas and pratyekabuddhas; also form belongs to the buddhas, Tathāgatas." It also says: "Wondrous form, serene and calm, permanently abides"; the Humane Kings Sūtra clarifies the dharma-nature five aggregates, and so forth. 6. In terms of having function or lacking function: Conceivable liberation lacks vast, unconfined function; inconceivable liberation has vast, unconfined function. Thus the text below states: "Without arising from the cessation absorption, manifesting all deportments," as well as Sumeru entering a mustard seed, and various such great functions. 7. Distinguishing by shared and unshared: If it is the shared practice of the three vehicles encroaching on and eliminating habitual traces, it is conceivable; if it distinctly severs the five entrenchments, it is inconceivable. Furthermore, cultivation through conditions shared with skill-in-means is called conceivable; true cultivation not shared with skill-in-means is called inconceivable. Thus the Lotus Sūtra states: "Directly and uprightly casting aside skill-in-means." Furthermore, some masters say: "The lower stages are conceivable, the higher stages are called inconceivable." If so, śrāvakas do not know bodhisattvas, external ordinary beings do not know internal ordinary beings, and even worldly arts and skills, like bees making honey or spiders spinning webs, are not fathomable by the foolish; how could they be called inconceivable? If so, lower not knowing higher would be called conceivable, and higher being able to know would turn out to be conceivable. Now we clarify the unshared inconceivable: the lower stages cannot conceive the higher stages, and the higher stages cannot conceive the lower stages; in quiescently ceased true suchness, what sequence is there? Furthermore, the Avataṃsaka Sūtra says: "Ultimately free from falsity, unstained like empty space." Furthermore, the text below says: "It is not attained merely by discriminatory thinking." Question: If the higher stages do not think of the lower, how do they know them? Answer: Quiescent yet constantly illumining; thus we know that although illumining, they are never not quiescent.

Second, separately explaining inconceivable liberation: First, in terms of the four propositions: Now we clarify that it is not liberation from oneself, hence one does not establish the name based on self-nature; it does not arise from bondage by another, hence one does not establish the name based on other-nature; it does not arise from bondage and liberation of self and other, hence one does not establish the name based on shared nature; it does not arise apart from liberation and apart from bondage, hence one does not establish the name based on causeless nature. Since establishing the name of liberation based on causes and conditions is already ungraspable, how much less could it be established based on causeless arising? This means that speaking of liberation neither within, without, nor in between is the inconceivable. Thus without departing from words, the mark of liberation is spoken; liberation is none other than all dharmas. Explaining inconceivable liberation in this way encompasses three meanings: 1. true-nature liberation; 2. true-wisdom liberation; 3. skill-in-means liberation. These three are extensively clarified as in the Chapter on Origins above and the Inconceivable Chapter.

Third, extending by analogy to the three dharmas: There are briefly ten kinds: 1. Three paths: the path of suffering, the path of afflictions, and the path of karma. The first corresponds to true-nature, the second to true wisdom, and the third to skill-in-means; match them sequentially. The nine below are also like this. 2. Three consciousnesses: first, ālaya, the eighth; second, ādāna, the seventh; third, vijñāna, the six consciousnesses. 3. Three buddha-natures: first, direct cause; second, revealing cause; third, conditional cause. 4. Three prajñās: first, true mark; second, contemplative illumination; third, skill-in-means. 5. Three kinds of bodhi: first, true mark; second, true wisdom; third, skill-in-means. 6. Three kinds of Great Vehicle: first, nature vehicle; second, attainment vehicle; third, accompanying vehicle. 7. Three kinds of dharmakāya: first, dharma-nature body; second, retribution dharmakāya; third, response-transformation dharmakāya. 8. Three kinds of nirvāṇa: first, inherently pure nirvāṇa; second, completely pure; third, pure through skill-in-means. 9. Single-essence Three Jewels: first, true-nature is the Dharma; second, true wisdom is the Buddha; third, skill-in-means is the Saṃgha. 10. Three virtues: first, dharmakāya; second, prajñā; third, liberation. In this way, true-nature liberation is "pure" (淨), true-wisdom liberation is "unblemished" (無垢), and skill-in-means liberation is "renown" (稱). Here the person establishes his name from the Dharma, and the Dharma receives its title from the person; thus the inconceivable Great Path is manifested and unfolded.