法華義疏 10.45

10.45

長行中就說門次第，前明行處之深、次辨近處之淺。今依修行次第，前明近處之淺、後明行處之深也。長行具明十緣，偈文不可分別，但略無第十生自染愛緣。所言三藏者凡有三種：一者、小乘三藏，二者、大乘自有三藏，如《攝大乘論》說，三者、大小合論三藏，謂聲聞藏、緣覺藏、菩薩藏。有人言：《華嚴》等為大乘慧藏，《決定毘尼經》為大乘毘尼藏，《地持論》等為大乘阿毘曇藏。今謂大乘經中自有三藏，不應引論也。今言小乘三藏者，欲簡餘二種三藏也。

In the prose, following the order of teaching approaches, it first explains the profundity of the sphere of practice, and next distinguishes the shallowness of the sphere of association. Here, relying on the sequence of cultivation and practice, it first explains the shallowness of the sphere of association, and later explains the profundity of the sphere of practice. The prose fully explains the ten conditions, while in the verse text they cannot be clearly distinguished, merely omitting the tenth condition of generating defiling attachment in oneself. As for what is called the Tripiṭaka, there are generally three kinds: first, the Hīnayāna Tripiṭaka; second, the Mahāyāna's own Tripiṭaka, as explained in the Mahāyānasaṃgraha; third, the Tripiṭaka that combines both the Mahāyāna and Hīnayāna, namely the Śrāvakapiṭaka, Pratyekabuddhapiṭaka, and Bodhisattvapiṭaka. Some say: the Avataṃsaka and others are the Mahāyāna Wisdom Piṭaka, the Viniścayasaṃgrahī-vinaya is the Mahāyāna Vinaya Piṭaka, and the Bodhisattvabhūmi and others are the Mahāyāna Abhidharma Piṭaka. We now state that Mahāyāna sūtras inherently contain their own Tripiṭaka; treatises should not be cited. Now, saying "the Hīnayāna Tripiṭaka" is intended to distinguish it from the other two kinds of Tripiṭaka.