妙法蓮華經玄義 6.92

6.92

三者、論義經，解釋十一部經，是則十一部為經本。當知論所解釋，前十一部皆是脩多羅。又《雜心》中〈脩多羅品〉，亦對論以經為脩多羅。又如婆脩槃馱解提婆〈百論〉，論為經本，亦名論為脩多羅。又經云：除脩多羅，餘四句偈以為偈經。即對四句偈經，餘長行說者是脩多羅。又云：祇夜名偈頌脩多羅。即對祇夜頌偈，所頌即是脩多羅也。又如分別三藏，以敷置理教為脩多羅，對別毘尼、阿毘曇也。又如經說，從佛出十二部經，從十二部經出脩多羅。對十二別教，以通教為脩多羅，是九中、初二偈亦是也。

Third, the upadeśa scriptures explain the eleven divisions of scriptures; thus the eleven divisions are the root scriptures. One should know that what is explained by treatises—the preceding eleven divisions—are all sūtras. Also, in the *Saṃyuktābhidharmahṛdaya*, the 'Sūtra Chapter' also takes scriptures as sūtras in contrast to treatises. Again, as Vasubandhu explained the *Śata-śāstra* of Āryadeva, the treatise is the root text and is also named a sūtra. Moreover, a scripture says: 'Apart from sūtras, the remaining four-phrase verses are verse scriptures.' Thus, in contrast to four-phrase verse scriptures, the remaining prose discourses are sūtras. It also says: 'Geyas are named verse-recitation sūtras.' Thus, in contrast to geya verses of recitation, that which is recited is the sūtra. Again, as in distinguishing the three piṭakas, setting forth principles and teachings is the sūtra, in contrast to the vinaya and abhidharma. Again, as a scripture says, from the Buddha emerge the twelve divisions of scriptures, and from the twelve divisions of scriptures emerges the sūtra. In contrast to the twelve specific teachings, the shared teaching is taken as the sūtra. These are the first two verses among the nine.