大方廣佛華嚴經隨疏演義鈔 7.22

7.22

疏「初對舊醫」者，第二明立三藏所以。四教之初敵對舊醫之三，故須特立三藏。三又條然不同，故無濫涉大乘，所以偏從立號。亦猶五塵皆色，而色獨得總名。故三藏雖通標總名，便為小乘別稱。言舊醫者，即《涅槃》第二，新舊二醫之喻。舊醫即喻外道。戒定慧者，然各有二：一邪、二正。舊邪戒者，謂雞狗等；正戒者，謂十善道。舊邪定者，九十五種所說鬼神之法，或能知世吉凶現神變相也；正者，即四禪、四無量、四無色、發五通是也。舊邪慧者，因身邊見，發諸邪智，撥無因果，食糞裸形等也；正者，即因身邊見發諸世智，說有因果諸善法也。今佛說三藏教，所明戒定慧，即是新醫從遠方來，曉八種術，如來所說。一戒者，即五種得戒，發一切律儀無作有作，如五部毘尼是也。二定者，即依八背捨入九次第定等，發六神通是也。三慧者，即是生滅四諦，破身邊二見六十二見，發真無漏，成十一智、三無漏根是也。此戒定慧，一切外道尚不聞名，況有其分？故云初對舊醫等。言三事條然不同者，上對舊醫、下對通別圓教。由不同故立三藏名，即由此義諸部多明三藏。從多立名，非不定失。

In the commentary, “First, confronting the old physicians” is the second [clause], explaining the reason for establishing the Tripiṭaka. The first of the four teachings directly confronts the three of the old physicians, and therefore it was necessary to specifically establish the Tripiṭaka. These three are also distinctly different, so there is no conflation with the Mahāyāna; this is why the title was specifically adopted from them. It is just as all five dust-objects are rūpa (matter), yet rūpa alone acquires the general designation. Thus, although “Tripiṭaka” generally serves as a generic name, it readily becomes a specific appellation for the Hinayāna. The phrase “old physicians” refers to the metaphor of the new and old physicians in the second chapter of the Nirvāṇa Sūtra. The old physicians metaphorically represent non-Buddhists. As for morality, concentration, and wisdom, each has two kinds: first, heterodox; second, orthodox. Heterodox morality of old refers to that of chickens, dogs, and the like; orthodox morality refers to the path of the ten virtues. Heterodox concentration of old refers to the methods of spirits and deities expounded in the ninety-five varieties, or being able to know worldly auspiciousness and calamity and manifest appearances of supernormal transformations; orthodox [concentration] refers to the four dhyānas, four immeasurables, four formless [attainments], and the activation of the five supernormal powers. Heterodox wisdom of old refers to generating various heterodox cognitions based on the view of individuality and extreme views, denying cause and effect, eating feces, going naked, and the like; orthodox [wisdom] refers to generating various worldly cognitions based on the view of individuality and extreme views, speaking of cause and effect and wholesome dharmas. Now, as for the morality, concentration, and wisdom elucidated in the Tripiṭaka teaching expounded by the Buddha, this is the new physician coming from afar, knowledgeable in the eightfold arts, as spoken by the Tathāgata. First, morality refers to the five ways of receiving the precepts, bringing forth all the non-manifest and manifest forms of restraint, as exemplified by the vinaya of the five schools. Second, concentration refers to relying on the eight liberations, entering the nine successive cessations, and the like, to bring forth the six supernormal powers. Third, wisdom refers to the four noble truths of arising and ceasing, destroying the two views of individuality and extremes as well as the sixty-two views, bringing forth genuine uncontaminated [insight], and completing the eleven knowledges and the three uncontaminated faculties. These three—morality, concentration, and wisdom—are things whose names non-Buddhists have not even heard, much less having any share in them. Hence it says, “First, confronting the old physicians,” and so forth. That the three matters are distinctly different means: above, they confront the old physicians; below, they confront the shared, separate, and perfect teachings. Because they are different, the name “Tripiṭaka” is established; and on account of this meaning, the various schools mostly elucidate the tripiṭaka. Deriving the name from the majority is not the fault of indeterminacy.