金剛般若波羅蜜經略疏 1.4

1.4

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.