法華文句記 1.25

1.25

「阿毘曇開六足」者，文中自引《阿含》六度，非《六足論》，如《增一》云：「菩薩發起大乘法，如來說此種種法，人尊說六度無極，布施、持戒、忍、精進、禪、智慧力如月初，逮度無極覩諸法」，佛說種種不出此六，亦似分章意也。若《六足論》，全非今意。如云：一、《集異門足》，一萬八千偈，舍利弗造；二、《法蘊足》，有六千偈，大目連造（此二論唐三藏譯）；三、《施設足》、一萬八千偈，迦多演尼子造。唐三藏將來未譯，此三論佛在世造。四、《識身足》，有七千偈，提婆設摩造，即佛滅後百年。五、《品類足》，佛滅後三百年，世友造。六、《界身足》，有六千偈，三百年末亦世友造。迦多演尼子造《發智論》，以前六義少如足、《發智》義多如身，則足前而身後分義不便，況此六論並唐三藏將來，隋時未有，不合指之。況無分節之相中破云：前之三論既在佛世，如何却與佛滅後論為足？未必全然以身攝足耳。又《成論》云：「如六足阿毘曇說」者，指六足阿毘曇論，故不對《發智》為身，謂根性等者略列揵度，揵度西音此云法聚。以分一部為八聚故，謂業、使、智、定、根、大、見、雜。文云根性道定者，根性是根，道即是智，但略舉三，餘如向列。《大論》「問：八揵度誰造？六分阿毘曇從何處出？答：佛在無失。滅後百年，阿輸柯王會諸論師，因生別部，有利根者盡讀三藏，欲解佛經作八揵度，後諸弟子為後代人，不能全解作略阿毘曇，其初造者即迦旃延。」

Regarding 'the abhidharma was divided into six feet', the text itself cites the six pāramitās of the *Āgama*, not the *Six Feet Treatises* (*Ṣaḍpādābhidharma*); as the *Ekottarāgama* says: 'Bodhisattvas give rise to the Mahāyāna teachings; the Tathāgata expounds these diverse teachings; the Honored One among Men speaks of the six limit-transcending pāramitās: giving, upholding precepts, patience, diligence, meditation, and wisdom whose power is like the new moon; when one attains the limit-transcending, one beholds all dharmas.' What the Buddha spoke in diversity does not go beyond these six; this also resembles the intention of dividing sections. If one were to take the *Six Feet Treatises*, it is completely not the present meaning. As it says: first, the *Saṅgītiparyāyapāda*, eighteen thousand verses, composed by Śāriputra; second, the *Dharmaskandhapāda*, six thousand verses, composed by Mahāmaudgalyāyana (these two treatises were translated by the Tang Tripiṭaka Master); third, the *Prajñaptipāda*, eighteen thousand verses, composed by Kātyāyanīputra (the Tang Tripiṭaka Master brought it but did not translate it; these three treatises were composed while the Buddha was in the world). Fourth, the *Vijñānakāyapāda*, seven thousand verses, composed by Devaśarman, one hundred years after the Buddha's passing. Fifth, the *Prakaraṇapāda*, three hundred years after the Buddha's passing, composed by Vasumitra. Sixth, the *Dhātukāyapāda*, six thousand verses, also composed by Vasumitra at the end of three hundred years. Kātyāyanīputra composed the *Jñānaprasthāna*; because the former six were few in meaning, they were like feet, while the *Jñānaprasthāna* was abundant in meaning, like the body; but having the feet precede and the body follow makes the division of meaning awkward; moreover, these six treatises were all brought by the Tang Tripiṭaka Master and did not exist in the Sui period, so it would not be fitting to refer to them. Furthermore, in the absence of section marks, it is refuted by saying: since the former three treatises were in the Buddha's time, how could they conversely serve as feet for treatises after the Buddha's passing? It is not necessarily so that the body wholly subsumes the feet. Furthermore, the *Tattvasiddhi-śāstra* says, 'As spoken in the Six Feet Abhidharma,' which refers to the Six Feet Abhidharma treatises, so it does not pair them with the *Jñānaprasthāna* as the body; mentioning 'faculties and natures' and so forth briefly lists the skandhas (*skandhaka*), where *skandha* is a Western sound translated here as 'aggregate of dharmas'. Because a single work is divided into eight aggregates, namely: karma, defilement, knowledge, concentration, faculties, great, view, and miscellaneous. When the text says 'faculties, natures, path, and concentration', 'faculties and natures' is faculties, and 'path' is knowledge; it merely briefly raises three, and the rest are as listed above. The *Great Commentary* says: 'Question: Who composed the eight skandhas? Whence did the sixfold abhidharma emerge? Answer: While the Buddha was present, there was no fault. One hundred years after his passing, King Aśoka assembled the treatise masters, and because of this distinct schools arose; those of sharp faculties thoroughly read the three piṭakas, and wishing to explain the Buddha's sūtras, composed the eight skandhas; later, various disciples, for the sake of future generations who could not completely understand, composed abbreviated abhidharmas; the first one who composed them was Kātyāyana.'