起信論疏筆削記 2.22

2.22

同：《瑜伽論》說，謂諸一切了義經典，循環研覈摩呾哩迦。據此，則對法藏攝亦是佛說。此論既是佛滅度後菩薩所造，何得亦入對法藏耶？答：佛所說法有其三種：一佛自說、二加他說、三懸記說，今則後說也。故《摩耶經》云：佛記馬鳴然正法炬，滅邪見幢，善說法要。既蒙懸記，即同佛言，故得此攝。問：若言懸記故得入論藏者，豈佛滅後一切造論菩薩盡是懸記耶？由斯難故，今助一解，以佛所說雖有論議，並屬經藏，以十二部俱名經故。菩薩造者但名為論，或宗彼經，或隨解釋，故此所攝亦不相違。

As the *Yogācārabhūmi-śāstra* says: "All definitive scriptures cyclicly examine and analyze the mātṛkā." According to this, what is subsumed under the Abhidharma-piṭaka is also spoken by the Buddha. Since this treatise was composed by a bodhisattva after the Buddha's parinirvāṇa, how can it also enter the Abhidharma-piṭaka? Answer: The Dharma spoken by the Buddha is of three kinds: first, spoken by the Buddha himself; second, spoken through his empowerment of others; third, spoken through prophecy. The present [treatise] is of the latter kind. Thus the *Māyā-sūtra* states: "The Buddha prophesied that Aśvaghoṣa would light the torch of the true Dharma, destroy the banner of false views, and skillfully explain the essentials of the Dharma." Having received a prophecy, it is identical to the Buddha's words; therefore it is subsumed here. Question: If you say it enters the Śāstra-piṭaka because of a prophecy, could it be that all bodhisattvas who composed treatises after the Buddha's extinction had prophecies? Because of this objection, I now provide an alternative explanation: although discourses and discussions were spoken by the Buddha, they all belong to the Sūtra-piṭaka, because all twelve divisions are called sūtras. Those composed by bodhisattvas are only called treatises; they either take those sūtras as their source or comment on them, so their subsumption here is also not contradictory.