法華玄論 1.45

1.45

序其評意，略有五焉：一依大乘論以通方等，蓋是釋經之弘軌、通教之本宗也。大乘論者凡有二種：一通解大乘，謂《中》、《百》、《十二門》、《地持》、《攝大乘論》等。二別釋一部，謂《大智度論》、《地論》、《金剛波若論》、《法華論》等。具解通別二論者，始鑒大乘旨趣，可講大乘經也。小乘論者亦有二焉：一通釋三藏，謂《八乾度》、《婆娑》、《成論》等。二別釋一教，如脇比丘造《四阿含論》以別釋四阿含教也。十八部婆娑，別釋十八部律，如善見之流。舍利弗毘曇，別釋佛九分毘曇藏也。具解通別二論，可講小乘經矣。故馬鳴、龍樹造大乘論以通大乘，法勝、訶梨著小乘論以解三藏。斯則朱紫異貫、涇渭分流。而宗習數論以通方等，進無弘經之功、退有傷論之失。

In prefacing its critical intent, there are briefly five points: First, relying on Mahāyāna treatises to penetrate the vaipulya [scriptures], which is the grand guideline for explaining sūtras and the fundamental school for penetrating the teachings. As for Mahāyāna treatises, there are two kinds in all: One generally explains the Mahāyāna, namely the Madhyamaka-śāstra, the Śata-śāstra, the Dvādaśamukha-śāstra, the Bodhisattvabhūmi-śāstra, the Mahāyānasaṃgraha, and so forth. The second specifically explains a single text, namely the Da zhidu lun, the Daśabhūmika-śāstra, the Vajracchedikā-prajñāpāramitā-śāstra, the Saddharmapuṇḍarīkopadeśa, and so forth. Only one who fully understands both the general and specific treatises can begin to discern the purport of the Mahāyāna and may lecture on Mahāyāna sūtras. As for Hīnayāna treatises, there are also two kinds: One generally explains the Tripiṭaka, namely the Jñānaprasthāna, the Mahāvibhāṣā, the Tattvasiddhi-śāstra, and so forth. The second specifically explains a single teaching, such as the Venerable Pārśva composing the *Catuḥsūtra-śāstra to specifically explain the teachings of the four Āgamas. The Vibhāṣās of the eighteen schools specifically explain the Vinayas of the eighteen schools, such as the Samantapāsādikā and its kind. The Śāriputrābhidharma specifically explains the Buddha's ninefold Abhidharmapiṭaka. Only when one fully understands both the general and specific treatises may one lecture on Hīnayāna sūtras. Therefore, Aśvaghoṣa and Nāgārjuna composed Mahāyāna treatises to penetrate the Mahāyāna, while Dharmaśrī and Harivarman composed Hīnayāna treatises to explain the Tripiṭaka. These are as distinct as vermilion and purple, or as separate currents of the Jing and Wei rivers. To adopt the Abhidharma treatises as primary to penetrate the vaipulya texts has, going forward, no merit in propagating the scriptures, and going backward, the fault of doing violence to the treatises.