大乘起信論義記 1.7

1.7

二明藏攝分齊者，有二：初約所詮三故，教則為三；後約所為二故，教則為二。前中為詮三學，故立三藏：一、修多羅藏，或云素怛藍，或云修妬路等，並以應語梵名，難得曲耳。此翻名契經，謂契理合機，故名為契；貫穿縫綴，目以為經。《佛地論》云「貫穿攝持所應說義及所被機，故名素怛藍。」即詮定之教。契經即藏，持業釋。二、名毘奈耶藏，或云毘那耶，或云毘尼，古翻名滅。謂身語意惡焚燒行者，義同火然，戒能止滅，故稱為滅。或云清涼，以能息惡炎熾相故。今翻為調伏，謂調是調和，伏是折伏，則調和控御身語意業，制伏除滅諸惡行故。調伏是行，即所詮戒行，調伏之藏，依主釋，以從所詮為名故。三、阿毘達磨藏，或云阿毘曇，古譯為無比法，謂阿毘云無比，達磨云法，即無分別智分別法相，更無有法能比於此故，云無比法。今譯為對法，謂阿毘是能對智，達磨是所對境法，謂以正智，妙盡法源，簡擇法相，分明指掌，如對面見，故云對法。對法是所詮之慧，即對法之藏，亦依主釋，從所詮為目。又或名伏法、擇法、數法、通法、大法等，並隨義之名，如餘說。

Second, explaining the scope of subsumption under the piṭakas consists of two parts: first, based on the three things expressed, the teachings are threefold; second, based on the two kinds of addressees, the teachings are twofold. In the former, to express the three trainings, three piṭakas are established: First, the Sūtrapiṭaka, also called sūtra (sūtram) or sūtra (sūtraka), etc., which are all phonetic transcriptions of Sanskrit names that are difficult to reproduce exactly. This is translated as 'tallying scriptures' (qijing): 'tallying' means tallying with principle and suiting capacities; 'scripture' (jing) means stringing together and stitching together. The *Buddhabhūmiśāstra* says: 'Stringing together and holding the meanings that should be taught and the capacities addressed, it is therefore called sūtra.' This is the teaching that expresses concentration. 'Tallying scripture' is itself the piṭaka; this is an appositional compound (karmadhāraya). Second, the Vinayapiṭaka, also called vinaya or viṇi, was translated in the old tradition as 'extinction' (mie). That is, the evils of body, speech, and mind burn the practitioner like a blaze of fire, and the precepts can stop and extinguish them, hence it is called 'extinction'. Or it is called 'coolness', because it can quell the blazing characteristics of evil. It is now translated as 'subduing' (tiaofu): tiao means harmonizing and fu means subjugating, that is, harmonizing and controlling the actions of body, speech, and mind, and subjugating and eliminating all evil deeds. Subduing is practice, namely the precept-practice that is expressed; 'the piṭaka of subduing' is a determinative compound (tatpuruṣa), named after what it expresses. Third, the Abhidharmapiṭaka, also called abhidharma, was translated in the old version as 'incomparable dharma' (wubifa): abhi means incomparable and dharma means dharma; that is, the non-conceptual cognition analyzes the marks of phenomena, and there is no other dharma that can compare to this, hence it is called 'incomparable dharma'. It is now translated as 'facing dharma' (duifa): abhi is the confronting cognition, and dharma is the object-dharma confronted. That is, by means of correct cognition, one wondrously exhausts the source of phenomena and discriminates phenomenal marks, pointing to them clearly like seeing face to face, hence it is called 'facing dharma'. Abhidharma is the wisdom expressed; 'the piṭaka of abhidharma' is also a determinative compound (tatpuruṣa), named after what it expresses. It is also called 'subduing dharma', 'discriminating dharma', 'enumerating dharma', 'penetrating dharma', 'great dharma', and so on; all these are names assigned according to meaning, as explained elsewhere.