大般涅槃經義記 5.267

5.267

三廣辯釋，解知法中，先問起發，次解，後結。解中，「菩薩知十二部經」總以標舉，次列其名，是中應先廣解其義，義如別章。文中初言「修多羅」者，此翻名綖，聖人言說能貫諸法，如綖貫華，故名為綖。隨義傍翻，乃有眾多。言「祇夜」者，此翻名為重頌之偈，故《仁王》中就此說空，名重頌偈，如以偈重頌修多羅中所說法義，名曰祇夜。言「授記」者，外國名為和伽羅那，行因得果名之為記，聖說示人，目之為授。言「伽陀」者，此翻名為不重頌偈，故《仁王》中就此說空，名不重頌。如直以偈辭辯宣諸法，名曰伽陀。「優陀那」者，此翻名為無問自說，不因諮啟而自宣唱，名無問自說。「尼陀那」者，此翻名為因緣經也，藉現事緣而有宣唱，名因緣經。「阿波陀那」，此名譬喻，立喻顯法，名譬喻經。「伊帝曰多伽」者，此云本事，宣說他人往古之事名本事經。「闍陀伽」者，此名本生，自說己身往昔之事名本生經。「毘佛略」者，此名方廣，理正曰方，包富曰廣，教從理目名方廣經。「阿浮陀達磨」者，此翻名為未曾有經，青牛行鉢、白狗聽法、諸天身量、大地動等曠古希奇，名未曾有，辯說斯事名未曾有經。「優波提舍」者，此名論義，問答辯法名論義經。

Third, broadly analyzing and explaining them: in explaining the knowledge of dharmas, a question is first raised to initiate it, followed by explanation, and then conclusion. In the explanation, "The bodhisattva knows the twelve divisions of scriptures" is a general indication, followed by listing their names. Here, their meanings should first be broadly explained, as in the separate chapter. In the text, as for the initial term sūtra (xiuduoluo): this is translated as "thread"; the holy one's speech can string together all dharmas just as a thread strings together flowers, hence it is called a thread. According to meaning, there are numerous secondary translations. As for geya (qiye): this is translated as verses of restatement, hence in the Benevolent Kings [Sūtra] emptiness is explained in terms of this under the name "verses of restatement"; restating in verse the Dharma meanings spoken in the sūtras is called geya. As for vyākaraṇa (shouji): abroad it is called vyākaraṇa; practicing causes and obtaining the fruition is called "prediction" (ji), and the holy one speaking to show it to people is designated as "bestowing" (shou). As for gāthā (qietuo): this is translated as unrepeated verse, hence in the Benevolent Kings [Sūtra] emptiness is explained in terms of this under the name "unrepeated [verse]"; directly using poetic verse to expound dharmas is called gāthā. Udāna (youtuona): this is translated as unprompted discourse; proclaiming on one's own without being requested is called unprompted discourse. Nidāna (nituona): this is translated as scriptures of causes and conditions; proclaiming by relying on present events and conditions is called scriptures of causes and conditions. Avadāna (apobatuona): this is called parables; establishing analogies to illuminate the Dharma is called scriptures of parables. Itivṛttaka (yidiyueduojia): this is called past events; proclaiming past events of others is called scriptures of past events. Jātaka (shetuojia): this is called past lives; recounting past events of oneself is called scriptures of past lives. Vaipulya (pifolüe): this is called corrective and extensive; when principle is correct, it is called "fang" (corrective), and when it embraces abundance, it is called "guang" (extensive); naming the teaching after the principle, it is called vaipulya scriptures. Adbhutadharma (afutuodalimo): this is translated as scriptures of unprecedented marvels; a blue ox carrying a bowl, a white dog listening to the Dharma, the bodily stature of devas, the shaking of the great earth, and so on—rare marvels of ancient times are called unprecedented marvels, and expounding these matters is called scriptures of unprecedented marvels. Upadeśa (youbotishe): this is called treatises; analyzing the Dharma through questions and answers is called scriptures of treatises.