[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) › [大方廣佛華嚴經疏](https://indike.org/pramana/in.bauddha.taisho.1735) › 1.30 # 大方廣佛華嚴經疏 1.30 大方廣佛華嚴經疏 1.30 - **Language:** Classical Chinese ### [1.30](https://indike.org/pramana/in.bauddha.taisho.1735.1.30) 第二藏教所攝，中二：先藏攝、後教攝。前中亦二：先藏、後攝。今初。藏謂三藏、二藏。通稱藏者，以含攝故。世親《攝論》第一、《莊嚴論》第四，皆云彼三及二，云何名藏？答云：由攝故，謂攝一切所應知義。攝即包含。言三藏者，一修多羅藏、二毘柰耶藏、三阿毘達磨藏。初中，先辯名、後顯相。今初。亦名修妬路、亦名素怛纜，此皆梵音楚夏。古譯為契經，《智論》之中名為經藏。契謂契理契機，經謂貫穿攝化，即契理合機之經，依主受名。契經即藏，持業釋也。復云：正翻名線。線能貫華，經能持緯。此方不貴線稱，故存於經。有云：案五印度，呼線、席經、井索、聖教，皆曰修多羅，則經正是敵對，斥於古德經非敵對。今更詳之。若一名四實，皆為敵對，則古如所破；若兼順義，經自屬於席經，敵對應名聖教，故梁《攝論》譯為聖教。彼論云「有阿毘達磨，非是聖教，為成聖教故，加修多羅名。」古德見此儒墨皆稱為經，遂借彼席經以目聖教，則雙含二義、俱順兩方。借義助名，更加契字，揀異席經，甚為允當。二顯相者，西域四名所目雖殊，意義相似，故同稱修多羅。而聖教多含，具上三義，故《雜心》云「經有五義：一曰涌泉、二曰出生、三曰顯示、四曰繩墨、五曰結鬘。涌泉則注而無竭，出生則展轉滋多，義同井索，有汲引故。顯示正是聖教，顯事理故。繩墨則揩定正邪，亦是繩之為經。能持於緯，同席經義。結鬘同線，線能貫華，結成鬘故。」總上五義，不出貫攝，故《佛地論》第一云「能貫能攝故名為經，以佛聖教貫穿攝持所應說義、所化生故。」此或貫攝通所說所化，或貫穿法相、攝持所化。又世親《攝論》釋貫穿云「謂能貫穿，依故、相故、法故、義故。依者，謂於是處，由此為此而有所說。相者，謂世俗諦相、勝義諦相。法者，謂蘊、界、處、緣起、諦、食、靜慮、無量、無色、解脫、勝處、遍處、菩提分、無礙解、無諍等。義者，隨順密意說等。」《瑜伽》二十五、《顯揚》二十大同此說。餘義至十二分中當明。 > Second, subsumption by the collections and teachings, which has two parts: first, subsumption by the collections; second, subsumption by the teachings. Within the former there are also two parts: first, the collections; second, subsumption. Now to the first. "Collections" refers to the three collections (piṭaka) and the two collections. They are generally termed "collections" because they contain and subsume. In the first fascicle of Vasubandhu's Commentary on the Mahāyānasaṃgraha and the fourth fascicle of the Sūtrālaṃkāra, both ask: How are those three and two termed collections? The reply says: Because of subsuming; that is, they subsume all the meanings that ought to be known. "Subsuming" means containing. As for the three collections, they are: first, the sūtra collection; second, the vinaya collection; third, the abhidharma collection. Within the first, \[we\] first analyze the name and afterwards reveal its characteristics. Now to the first. It is also called xiutuolu or sutanlan, which are all dialectal variations of the Sanskrit sound. Ancient translations rendered it as qijing ("concordant classic" / sūtra), and within the Mahāprajñāpāramitā-upadeśa it is called the sūtra collection. "Concordant" (qi) means according with principle and according with capacity; "classic" (jing) means stringing together and gathering/converting. Thus, it is a "classic that accords with principle and matches capacity," taking its name through a dependent compound (tatpuruṣa). "Concordant classic" (qijing) is itself the collection (zang), which is an appositional compound (karmadhāraya). It is also said: The direct translation is "thread" (sūtra). A thread can string flowers together, and a warp thread (jing) can sustain the weft. This land does not esteem the designation "thread," and so retains "classic" (jing). Some say: "Upon examining the Five Indias, thread, the warp of a mat, a well-rope, and the sacred teaching are all called sūtra. Thus 'warp/classic' (jing) is an exact counter-equivalent, and those ancient worthies who claimed jing is not an exact equivalent are rebuked." Now let us examine this further. If one name with four realities were all exact equivalents, then the ancient \[masters\] would indeed be refuted as claimed. However, if it also accords with the meaning, jing naturally belongs to the warp of a mat, while the exact equivalent \[for the sacred text\] should be named "sacred teaching"; hence the Liang dynasty translation of the Mahāyānasaṃgraha translates it as "sacred teaching." That treatise states: "There is an abhidharma that is not sacred teaching; in order to make it sacred teaching, the name sūtra is added." The ancient worthies saw that both Confucians and Mohists referred to their \[foundational texts\] as jing, and thereupon borrowed the "warp of a mat" to designate the sacred teaching. In this way it doubly contained the two meanings and conformed to both sides. Borrowing the meaning to aid the name, they further added the word "concordant" (qi) to distinguish it from the warp of a mat, which is exceedingly appropriate. Second, revealing its characteristics: although the referents of the four names in the Western Regions differ, their underlying meanings are similar, and therefore they are all called sūtra. Moreover, the sacred teachings contain many meanings and possess the above three meanings. Thus the Saṃyuktābhidharma-hṛdaya states: "A sūtra has five meanings: first, a gushing spring; second, bringing forth; third, revealing; fourth, a carpenter's line; fifth, stringing a garland. A gushing spring pours forth without exhaustion; bringing forth increases and multiplies continuously, its meaning being identical to a well-rope because it draws up and leads forth. Revealing is precisely the sacred teaching, because it reveals phenomena and noumenon. A carpenter's line precisely determines right and wrong, and it is also the cord serving as the warp. Its ability to sustain the weft is identical to the meaning of the warp of a mat. Stringing a garland is identical to a thread, because a thread can string flowers and tie them into a garland." In sum, these five meanings do not go beyond stringing together and gathering. Hence the first fascicle of the Buddhabhūmi-vyākhyāna states: "Because it can string together and gather, it is named a sūtra; for by the Buddha's sacred teaching, the meanings to be explained and the beings to be transformed are strung together and gathered." Here, "stringing together and gathering" applies jointly to both what is explained and who is transformed, or it means stringing together the marks of dharmas and gathering what is transformed. Furthermore, Vasubandhu's Commentary on the Mahāyānasaṃgraha explains "stringing together" as: "It means being able to string together by virtue of basis, by virtue of marks, by virtue of dharmas, and by virtue of meanings. The basis refers to the locus wherein, through which, and for the sake of which there is that which is spoken. The marks refer to the marks of conventional truth and the marks of ultimate truth. The dharmas refer to the aggregates, elements, sense fields, conditioned arising, truths, nutriments, dhyānas, immeasurables, formless \[attainments\], liberations, spheres of mastery, spheres of totality, factors of bodhi, unobstructed knowledges, non-contention, and so forth. The meanings refer to discourses conforming to esoteric intent, and so forth." The twenty-fifth fascicle of the Yogācārabhūmi and the twentieth fascicle of the Prakaraṇāryavācā are broadly the same as this explanation. The remaining meanings will be clarified in the section on the twelve divisions. > — English (machine translation) (machine translation) - [Previous: 1.29](https://indike.org/pramana/in.bauddha.taisho.1735.1.29) - [Next: 1.31](https://indike.org/pramana/in.bauddha.taisho.1735.1.31) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1735.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1735~en-mt.1.30) — English, machine translation ## Linked texts (1) - [維摩經玄疏](https://indike.org/pramana/in.bauddha.taisho.1777.3.5) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1735.1.30](https://indike.org/pramana/in.bauddha.taisho.1735.1.30) · Pramāṇa