[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [妙法蓮華經玄義](https://indike.org/pramana/in.bauddha.taisho.1716) › 6.114 # 妙法蓮華經玄義 6.114 妙法蓮華經玄義 6.114 - **Language:** Classical Chinese ### [6.114](https://indike.org/pramana/in.bauddha.taisho.1716.6.114) 二、明分法大小者，此經指九部為入大之本，則九部是小，三部是大，蓋別語耳。通而為言，小亦有記莂六道因果。又《阿含》中亦授彌勒當作佛記，豈非授記經？亦有自唱善哉！無問而說。聲聞經中，以法空為大空，故《成論》中云：「正欲明三藏中實義。」實義者空，是《阿毘曇》所不申，而《成論》申於空。空即廣經。當知小乘，通具十二部也。故《涅槃》云：「先雖得聞十二部經，但聞名字，不聞其義。今因《涅槃》得聞其義。」又云：「先雖得聞十二部經，我意猶謂故不如是《大涅槃經》。」《大品》亦云：「魔作比丘，為菩薩說聲聞十二部經。」有經言：「大小乘各具十二部。若信六部通大小乘，不信六部互不相通。」按此者，即是大小俱有十二部也。但是小乘中說，非大乘之義。故別讓三存九。何者？小乘灰斷，無如意珠身，故無廣經。假令以法空為廣說之文，小乘根鈍說必假緣，無天鼓任鳴，少無問自說，雖有授記，記作佛少。又《涅槃》第七云：「九部中，不明佛性，是人無罪。」例此而言，十二部中不明佛性，是人有罪。有人言：大乘九部，除因緣、譬喻、論義，大乘人根利，不假此三。斯亦別論。通語大乘，何得無此三經耶？有經言：「小乘但讓廣經一部，有十一部。」無方廣者，大乘說如來是常，一切眾生皆有佛性。正理為方，包富為廣。又理融無二，亦名為等。聲聞中所無，但十一部耳。若言小乘定有九，不應復有十一部；既取十一，亦通有十二。為緣別說，或讓三、或讓一，以判大小乘（云云）。 > Second, explaining the division of the teachings into the lesser and greater: This scripture points to the nine divisions as the basis for entering the great; thus the nine divisions are the lesser, and the three divisions are the greater—this is merely a specific statement. Speaking generally, the lesser also has prophecies concerning cause and effect in the six destinies. Moreover, the \*Āgamas\* also confer prophecy upon Maitreya that he will become a Buddha; how is this not a prophecy scripture? There is also unprompted discourse proclaiming 'Excellent!'. In the śrāvaka scriptures, the emptiness of dharmas is taken as great emptiness; thus the \*Tattvasiddhi-śāstra\* states: 'It precisely intends to clarify the real meaning in the Tripiṭaka.' The real meaning is emptiness; this is what the \*Abhidharma\* did not express, but the \*Tattvasiddhi\* expressed regarding emptiness. Emptiness is precisely the expansive scripture. One should know that the Hīnayāna generally possesses all twelve divisions. Therefore the \*Nirvāṇa Sūtra\* says: 'Although previously you heard the twelve divisions of scriptures, you only heard their names, not their meaning. Now, through the \*Nirvāṇa Sūtra\*, you are able to hear their meaning.' It also says: 'Although previously I heard the twelve divisions of scriptures, my mind still considered them not equal to this \*Mahāparinirvāṇa-sūtra\*.' The \*Pañcaviṃśatisāhasrikā-prajñāpāramitā\* also says: 'Māra manifested as a monk and preached the twelve divisions of the śrāvaka scriptures to the bodhisattvas.' A scripture says: 'The Hīnayāna and Mahāyāna each possess twelve divisions. If one believes that six divisions are common to both Hīnayāna and Mahāyāna, one does not believe that the \[other\] six divisions do not communicate with each other.' According to this, both the lesser and greater possess the twelve divisions. But this is what is spoken in the Hīnayāna, not the meaning of the Mahāyāna. Therefore, specifically, three are yielded and nine are retained. Why? The Hīnayāna is reduction to ashes and extinction, lacking the wish-fulfilling jewel body; therefore it lacks the expansive scriptures. Even if the emptiness of dharmas is taken as the text of extensive exposition, the faculties of the Hīnayāna are dull and their preaching must rely on conditions; there is no celestial drum sounding at will, and unprompted discourses are rare; although there are prophecies, prophecies of buddhahood are few. Moreover, the seventh fascicle of the \*Nirvāṇa Sūtra\* says: 'Among the nine divisions, if one does not clarify buddha-nature, this person is without fault.' By analogy with this, if among the twelve divisions one does not clarify buddha-nature, this person is at fault. Some say: 'The Mahāyāna has nine divisions, excluding causal conditions, parables, and expository treatises, because Mahāyāna people have sharp faculties and do not rely on these three.' This is also a specific discussion. Speaking generally of the Mahāyāna, how could it lack these three scriptures? A scripture says: 'The Hīnayāna merely yields the single division of expansive scripture, possessing eleven divisions.' In lacking the \*vaipulya\*, it is because the Mahāyāna explains that the Tathāgata is eternal and all sentient beings possess buddha-nature. Correct principle is 'square' (vaipulya/correct), and encompassing richness is 'expansive'. Furthermore, principle is fused without duality, also named 'equal' (vaipulya). Since this is absent in the śrāvaka \[teachings\], there are only eleven divisions. If one says the Hīnayāna definitively has nine, there should not also be eleven divisions; since eleven are accepted, it also generally has twelve. According to conditions, specific explanations are given: either yielding three, or yielding one, to classify the lesser and greater vehicles (and so forth). > — English (machine translation) (machine translation) - [Previous: 6.113](https://indike.org/pramana/in.bauddha.taisho.1716.6.113) - [Next: 6.115](https://indike.org/pramana/in.bauddha.taisho.1716.6.115) - [Up: 6](https://indike.org/pramana/in.bauddha.taisho.1716.6) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1716~en-mt.6.114) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1716.6.114](https://indike.org/pramana/in.bauddha.taisho.1716.6.114) · Pramāṇa