金剛般若波羅蜜經略疏 1.4

1.4

第二、藏攝分齊者，有三：一約一乘、二約三乘、三約自部種類。此經所為名同小乘，所有法門主伴不具，所述文義唯局一法，唯說理門遂其解行，以此為驗非即一乘；若從所流，皆依一起。第二約三乘辨者，有二：第一所詮三故藏即為三、第二所為二故藏即為二。所詮三者：一謂定學，是修多羅藏所詮；二謂戒學，是毘那耶藏所詮；三謂慧學，是阿毘達摩藏所詮。此經是修多羅藏所攝。第二門者：一小乘藏、二大乘藏，亦言二乘及以三乘。云三乘者有二義：一約根辨，三人同依一法故；二約法辨，對三人所軌故。此經即是大乘三藏所攝也。第三自部種類相攝者，《般若經》依梵本三十萬偈譯成六百卷，總作十六會，說處別有四。前六會同王舍城鷲峯山說，次三會同在室羅筏誓多林給孤獨園說，次一會他化自在天說，次四會還同前誓多林說，次一會同前鷲峯山說，次一會在王舍城竹林園白鷺池側。說此《金剛般若經》當第九會說。梵本有三百偈，今成一卷，亦無別品。若準說經依處之義理亦不同：初依處者，王舍城說舉教自在敵非，顯德義靜相勝故也。第二處者，表顯化生分齊，臨機濟危拔苦之相也。第三處者，顯處校量，明教尊勝覆蔭決定故也。第四處者，顯教自在，防非顯德眾義建立，亮神之所津潤之狀相也。

Second, as for the scope of its classification within the piṭakas, there are three [perspectives]: first, according to the One Vehicle; second, according to the Three Vehicles; third, according to its own division and kind. That which this sūtra is expounded for shares the designation with the Hīnayāna, its dharma gates lack the completeness of principal and attendant, the principles and meanings described are confined solely to a single dharma, and it speaks only of the gate of principle to bring about understanding and practice. Taking this as proof, it is not directly the One Vehicle; yet if viewed from what flows forth, all arise based upon the One. Second, distinguishing according to the Three Vehicles, there are two [aspects]: first, because the conveyed is threefold, the piṭakas are threefold; second, because those for whom it is expounded are twofold, the piṭakas are twofold. The three that are conveyed are: first, the training in concentration, conveyed by the Sūtra Piṭaka; second, the training in morality, conveyed by the Vinaya Piṭaka; third, the training in wisdom, conveyed by the Abhidharma Piṭaka. This sūtra is subsumed within the Sūtra Piṭaka. As for the second aspect: first, the Hīnayāna Piṭaka; second, the Mahāyāna Piṭaka, also referred to as the Two Vehicles and the Three Vehicles. Stating 'Three Vehicles' has two meanings: first, distinguished by faculties, because the three kinds of persons equally rely upon the one dharma; second, distinguished by dharmas, because they are the models for the three kinds of persons. This sūtra is subsumed within the Mahāyāna Tripiṭaka. Third, its subsumption within its own division and kind: the Prajñāpāramitā Sūtra was translated from a Sanskrit text of three hundred thousand verses into six hundred fascicles, comprising sixteen assemblies in total, spoken in four distinct locations. The first six assemblies were all spoken on Mount Gṛdhrakūṭa in Rājagṛha; the next three assemblies were all spoken in Jetavana Anāthapiṇḍada-ārāma in Śrāvastī; the next one assembly was spoken in the Paranirmitavaśavartin Heaven; the next four assemblies were spoken again in the aforementioned Jetavana; the next one assembly was spoken again on the aforementioned Mount Gṛdhrakūṭa; the next one assembly was spoken by the White Egret Pool in the Bamboo Grove of Rājagṛha. The preaching of this Vajracchedikā Prajñā Sūtra corresponds to the ninth assembly. The Sanskrit text has three hundred verses, now forming one fascicle, without separate chapters. If evaluated according to the locations where the sūtras were spoken, the meanings and principles also differ: the first location, being spoken in Rājagṛha, highlights the teaching's sovereignty in countering errors, revealing the superiority of its virtuous meaning and tranquil aspect. The second location represents the scope of transforming sentient beings, the aspect of meeting occasions to rescue from danger and eradicate suffering. The third location represents the comparison of places, clarifying the venerable superiority and decisive protective shelter of the teaching. The fourth location represents the sovereignty of the teaching, preventing errors and revealing virtue, establishing manifold meanings, the characteristic of being moistened by the clear spirit.