起信論疏筆削記 2.21

2.21

二、諸藏所攝者，三二不一故云諸，皆能含攝故名藏。謂明此論於三二中攝屬何藏？三藏者，經、律、論也，此約所詮戒定慧學增勝而立。謂詮定增勝名為經藏，詮戒增勝名為律藏，詮慧增勝名為論藏。言增勝者，以一一藏通餘二故。第一經藏者，梵云欲底修多羅，或云修妬路、素呾纜，此云契經，謂契當所詮法義，契合所化機心。經謂貫穿，所說義理令無散失，攝持所化物機使無顛墜。故《佛地論》云：貫穿持攝所應說義及所被樹。故契經即藏，持業釋也。第二律藏者，梵語毘奈耶，或云毘尼，或毘那耶，義翻為律，以明持犯法則軌度。有如此方條法之制，取此類也。律，法也，古翻為調伏，謂調鍊三業，制伏過非。調鍊則通於止作，制伏則唯明止惡。或翻為滅，謂身語意惡焚燒行人，義同火然，戒能止滅故。或云清涼，以能息惡炎熾相故。此則俱就所詮之行彰名。調伏之藏等，依主釋也。第三論藏者，梵語阿毘達磨，此云對法。法則所對之境，謂無為涅槃及四真諦。對即能對之心，謂理、量二智。此二對彼，妙盡理源，揀擇法相，分明指掌如對目前，名為對法。即對法之藏，依主釋也。此論屬彼，定非經律，故云對法藏攝。

Second, "what is subsumed under the various piṭakas": because the three and the two are not merely one, it says "various"; because all are capable of containing and subsuming, they are called "piṭakas" (baskets/treasuries). This clarifies which piṭaka this treatise belongs to among the three or the two. "The three piṭakas" are the sūtras, vinaya, and śāstras; these are established according to the predominance of what is expressed among the trainings in moral discipline, concentration, and wisdom. That in which the expression of concentration is predominant is called the Sūtra-piṭaka; that in which the expression of moral discipline is predominant is called the Vinaya-piṭaka; and that in which the expression of wisdom is predominant is called the Śāstra-piṭaka (Abhidharma-piṭaka). Saying "predominant" means that each individual piṭaka also penetrates the other two. First, the Sūtra-piṭaka: in Sanskrit, *yuktisūtra*, or *sūtra*, *sūtram*; here translated as "concordant scripture" (qijing), meaning that it accords with the expressed dharmas and meanings, and accords with the minds and capacities of those to be converted. "Jing" means to thread through, preventing the explained meanings and principles from being scattered and lost, and holding together the capacities of beings to be converted so that they do not fall. Therefore the *Buddhity-upadeśa* states: "Threading through and holding together the meanings to be explained and the beings to be influenced." Thus the concordant scripture is itself the piṭaka; this is a karmadhāraya compound. Second, the Vinaya-piṭaka: in Sanskrit, *vinaya*, also called *vini* or *vinaya*; translated by its meaning as "rules" (lǜ), as it clarifies the rules, standards, and measures for observing and violating precepts. It is analogous to the statutory regulations of this land, taking this category. "Lǜ" means law; ancient translations rendered it as "taming and subduing," meaning training the three karmic actions and subduing faults and transgressions. Training applies to both cessation and action; subduing clarifies solely the cessation of evil. Alternatively, it is translated as "extinction," meaning that the evils of body, speech, and mind burn the practitioner just like a blazing fire, and the precepts can extinguish them. Or it is called "coolness," because it can calm the blazing aspect of evil. These are all names derived from the practices expressed. The piṭaka of taming and subduing is a tatpuruṣa compound. Third, the Śāstra-piṭaka: in Sanskrit, *abhidharma*; here translated as "facing the Dharma" (duifa). "Dharma" is the objective realm faced, namely unconditioned nirvāṇa and the four noble truths. "Facing" is the cognizing mind that faces it, namely the two wisdoms of principle and measure. When these two face that [realm], they wondrously exhaust the source of principle and discern the marks of dharmas, pointing to them clearly as if right before one's eyes; hence it is called "facing the Dharma." This is the piṭaka of facing the Dharma, a tatpuruṣa compound. Since this treatise belongs to that and is definitely neither sūtra nor vinaya, it is said to be subsumed under the Abhidharma-piṭaka.