大方廣佛華嚴經隨疏演義鈔 5.45

5.45

疏「第二明二藏」等。疏文有四：一標、二「即由前三」下釋、三「故莊嚴」下引證。四「此就二乘」下出所以。於中分三：初正出為二所以、次「若約教行別故」下出三乘三藏不同、後「又由緣覺」下重成二藏之義。疏「即大小半滿不同」者，諸經論中多以大小相對，故分大小經律論。別大乘之中有大乘經律論。小乘之中有小乘經律論。別《華嚴》、《般若》等為大乘經，《菩薩戒》、《善戒經》等為律，《瑜伽》、《智度》等為論。小乘四阿含等為經，五部律為戒，《婆沙》等為論。故大小三藏迢然不同。言半滿者，即出《涅槃》北經第四〈如來性品〉，文云：「善男子！譬如長者唯有一子，心常憶念，憐愛不已。將詣師所欲令受學，懼不速成，尋便將還。以愛念故，晝夜殷勤教其半字，而不教誨毘伽羅論。何以故？以其幼稚力未堪故」等。下合云「所言一子者，謂一切眾生，如來視於一切眾生猶如一子。教一子者，謂聲聞弟子。半字者，謂九部經典。毘伽羅論者，所謂方等大乘經典。以諸聲聞無有慧力，是故如來為說半字九部經典，而不為說毘伽羅論方等大乘。善男子！如彼長者子年既長大，堪任讀學，若不為說毘伽羅論，何名為藏？」乃至云「今我亦爾，為諸弟子說於半字九部經已，次為演說毘伽羅論，所謂如來常存不變。」上即經文。半滿是喻，大小是法，餘義可知。又西方三藏之外加一雜藏，謂陀羅尼、五明論等為四藏，大小俱有則有八藏。若六波羅蜜經說有五藏，小乘三藏，及雜藏為一藏，大乘為一藏，故為五藏。若大開為三，即有七藏。三乘各三，便是九藏，加一雜藏便為十藏。三乘各四，應十二藏。疏中「第二明所攝」下，文中有二：初明彼攝此經、後「若約」下明此攝彼藏，文並可知。上來藏攝竟。

Regarding the commentary's "Second, explaining the two piṭakas", etc.: The commentary's text has four parts: first, positing; second, explaining from "namely on account of the previous three" downward; third, citing proof from "Therefore the Alaṃkāra..." downward; fourth, presenting the reason from "this is in terms of the two vehicles" downward. Within this there are three divisions: first, directly presenting the reason for there being two; next, presenting the differences of the three piṭakas of the three vehicles from "if according to the distinction in teachings and practices" downward; last, reaffirming the meaning of the two piṭakas from "further, due to the pratyekabuddha" downward. Regarding the commentary's "namely the difference between the Great and Small, the incomplete and complete": throughout various sūtras and treatises, the Great and Small are frequently contrasted; hence they are divided into the sūtras, vinayas, and treatises of the Great and Small [Vehicles]. Specifically, within the Mahāyāna there are Mahāyāna sūtras, vinayas, and treatises. Within the Hīnayāna there are Hīnayāna sūtras, vinayas, and treatises. Specifically, the Avataṃsaka, Prajñāpāramitā, and so forth are Mahāyāna sūtras; the Bodhisattva-prātimokṣa, Bodhisattvabhūmi-śīla-sūtra, and so forth are the vinayas; the Yogācārabhūmi, Mahāprajñāpāramitopadeśa, and so forth are the treatises. The Hīnayāna four Āgamas and so forth are the sūtras; the five divisions of the vinaya are the moral precepts; the Vibhāṣā and so forth are the treatises. Thus the three piṭakas of the Great and Small are distinctly different. As for the term "incomplete and complete" (ardha and pūrṇa): this comes from the Northern recension of the Nirvāṇa Sūtra, fascicle four, "Chapter on the Nature of the Tathāgata." The text states: "Good sons! Suppose an elder has only one son, whom he constantly remembers with ceaseless affection and love. He leads him to a teacher wishing to have him study; fearing he will not complete it quickly, he immediately brings him back. Out of affectionate regard, day and night he diligently teaches him the half-letters, but does not instruct him in the treatises of vyākaraṇa. Why is this? Because his youth and strength are not yet sufficient," and so forth. Below, it draws the correspondence, stating: "What is called the 'one son' refers to all sentient beings; the Tathāgata looks upon all sentient beings just as an only son. 'Teaching the one son' refers to the śrāvaka disciples. The 'half-letters' refer to the nine-part canon. The 'treatises of vyākaraṇa' refer to the vaipulya Mahāyāna scriptures. Because the śrāvakas lack the power of wisdom, the Tathāgata expounds for them the half-letters of the nine-part scriptures, and does not expound for them the treatises of vyākaraṇa, the vaipulya Mahāyāna. Good sons! Just as when that elder's son has grown up and is capable of reciting and studying, if one does not expound for him the treatises of vyākaraṇa, how could it be called a repository?" It further continues up to: "Now I am also like this: having expounded for the disciples the half-letters of the nine-part scriptures, I next expound the treatises of vyākaraṇa, namely that the Tathāgata is eternal and unchanging." The above is the sūtra text. Incomplete and complete are the metaphors; Great and Small are the dharmas. The remaining meanings may be understood. Furthermore, in the Western regions, beyond the three piṭakas, a Miscellaneous Piṭaka is added, referring to dhāraṇīs, the treatises on the five sciences, and so forth, making four piṭakas; when both the Great and Small possess them, there are eight piṭakas. As the Ṣaṭpāramitā-sūtra states, there are five piṭakas: the three piṭakas of the Hīnayāna, along with the Miscellaneous Piṭaka as one piṭaka, and the Mahāyāna as one piṭaka, thus making five piṭakas. If the Mahāyāna is expanded into three, there are seven piṭakas. If each of the three vehicles has three, that makes nine piṭakas; adding one Miscellaneous Piṭaka makes ten piṭakas. If each of the three vehicles has four, there should be twelve piṭakas. In the commentary, under "Second, explaining what is subsumed," the text has two parts: first, explaining how that [framework] subsumes this sūtra; second, from "if in terms of" downward, explaining how this subsumes those piṭakas. The texts are both readily understood. The above concludes the subsumption of the piṭakas.