[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [大乘起信論義記](https://indike.org/pramana/in.bauddha.taisho.1846) › 1.8 # 大乘起信論義記 1.8 大乘起信論義記 1.8 - **Language:** Classical Chinese ### [1.8](https://indike.org/pramana/in.bauddha.taisho.1846.1.8) 問：若此三藏於彼三學各詮一學，何故《雜集論》第十一云「復次，開示三學立素怛藍；開示戒定名毘柰耶；開示慧學名阿毘達磨。」答：若依剋性門，如前各詮一；若依兼正門，則如《集論》說「以經寬故具三，律次具二，論狹唯一。亦是本末門，謂經是本，餘二次第末也。」此論於彼三藏之中，對法藏攝。 > Question: If these three piṭakas each express one training among those three trainings, why does the eleventh fascicle of the \*Abhidharmasamuccayavyākhyā\* say: 'Furthermore, disclosing the three trainings establishes the sūtras; disclosing precepts and concentration is called vinaya; disclosing the training in wisdom is called abhidharma'? Answer: If based on the gate of strictly essential nature, they each express one as described before; if based on the gate of secondary and primary, it is as stated in the \*Samuccaya\*: 'Because sūtras are broad, they possess all three; vinaya is next, possessing two; treatises are narrow, having only one. This is also the gate of root and branches: sūtras are the root, and the other two are successively the branches.' Among those three piṭakas, this treatise is subsumed under the Abhidharmapiṭaka. > — English (machine translation) (machine translation) - [Previous: 1.7](https://indike.org/pramana/in.bauddha.taisho.1846.1.7) - [Next: 1.9](https://indike.org/pramana/in.bauddha.taisho.1846.1.9) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1846.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1846~en-mt.1.8) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1846.1.8](https://indike.org/pramana/in.bauddha.taisho.1846.1.8) · Pramāṇa