大方廣佛華嚴經隨疏演義鈔 5.43

5.43

Regarding the commentary's passage beginning "Vasubandhu's Mahāyānasaṃgraha says": This is the second section, distinguishing their characteristics. Within this there are two parts: first general, and next specific comparative analysis. Regarding "Their meaning being the same as above" and what follows, in specifically explaining "repeated" (數): the character 數 allows both the falling and entering tones; here it takes the falling tone. Regarding "repeatedly expounded" (數數宣說): here 數 takes the entering tone. "Specific characteristics" (svalakṣaṇa) refers, for instance, to rūpa having the characteristic of mutability and obstruction, and vedanā having the characteristic of experiencing, and so forth. "Common characteristics" (sāmānyalakṣaṇa) refers to the impermanence, suffering, emptiness, and so forth common to all [conditioned dharmas]. This is explained in detail in the Commentary on the Daśabhūmika. Regarding the commentary's "the locations of debate, etc.": this refers to what the Yogācārabhūmi-śāstra states, namely that debate has seven categories. The verse states: "The essence of debate, the location of debate, / the basis of debate, the embellishment of debate, / the defeat in debate, the departure from debate, / and the dharmas of abundant accomplishment in debate." This is also analyzed in [the chapter on] the first bhūmi. The phrase "capable of overcoming and subduing rival doctrines": "overcoming" concerns the capacity to establish, while "subduing" concerns the capacity to refute. Thus the Liang translation of the śāstra states: "'Subduing' means that this dharma is capable of subduing all doctrines." The two capacities of establishing and refuting exist on account of skillful means such as orthodox exposition and reliance. The word "comprehends" (通): the Liang translation terms it "understands," because the Abhidharma penetrates the meaning of the sūtras, making them easy to comprehend clearly. From "also named" onward, the third part distinguishes alternate names. The textual passages may be understood from context. Question: The first two of the three piṭakas were spoken by the Buddha. The latter, the Abhidharmapiṭaka, was spoken by bodhisattvas. Is it then the case that the Tathāgata did not speak the three piṭakas? Answer: The Vibhāṣā raises this very question at the outset: "Who composed this treatise?" The answer: "The Buddha, the World-Honoured One." "Who questioned and who answered?" Some say Śāriputra questioned; some say the devas questioned; and some even say a manifested monk questioned, and the Buddha answered. [Objection:] "If so, why is it said that Kātyāyanīputra composed it?" Answer: "He merely composed its recitation." Others say that he indeed spoke it. Thus, within the Abhidharmapiṭaka, some was spoken by the Buddha and some by bodhisattvas, drawing out the meanings in the sūtras and extensively elucidating them. Comprehending the branches by means of the root, the three piṭakas were also spoken by the Buddha.