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起信論疏筆削記 2.23

起信論疏筆削記 2.23

Language
Classical Chinese

2.23

二藏者,此則約人所立也。謂於三藏之中,詮示大乘理行果故,名菩薩藏;詮示小乘理行果故,名聲聞藏。故《莊嚴論》及《攝大乘》說,由上下乘差別故,有聲聞及菩薩藏。然約人說,人有三乘,合分三藏。以緣覺人多不藉教,出無佛世,或出佛世即攝屬聲聞,以四法之中理果同故,由是但立二種藏也。若據教行有別,亦可開為三藏。故《普超三昧經》及《入大乘論》說,以約別義開為三藏。今依《莊嚴》等論,約於同義,合為二藏。開之與合各隨一意耳。然三藏之中各具二藏,二藏之內各有三藏,但約人約法分此二三,廣如《圓覺疏》所辨。菩薩藏攝者,以是大乘非詮小故,故此所攝。

"The two piṭakas" are established in relation to persons. That which, among the three piṭakas, expresses and demonstrates the principles, practices, and fruits of the Mahāyāna is called the Bodhisattva-piṭaka; that which expresses and demonstrates the principles, practices, and fruits of the Hīnayāna is called the Śrāvaka-piṭaka. Therefore the *Mahāyānasūtrālaṅkāra* and the *Mahāyānasaṃgraha* state that due to the difference between the superior and inferior vehicles, there are the Śrāvaka- and Bodhisattva-piṭakas. However, when speaking in terms of persons, persons have three vehicles, which should properly be divided into three piṭakas. Because pratyekabuddhas mostly do not rely on teaching and appear in eras without a buddha—or, if appearing in an era with a buddha, are subsumed under the śrāvakas because their principle and fruit among the four dharmas are identical—for this reason only two kinds of piṭakas are established. If based on the differences in teaching and practice, they may also be expanded into three piṭakas. Thus the *Vimaladattā-paripṛcchā-sūtra* and the *Mahāyānāvatāra-śāstra* state that according to specific meanings they are expanded into three piṭakas. Now, relying on treatises such as the *Alaṅkāra*, according to their common meaning they are combined into two piṭakas. Expanding or combining simply follows either perspective. Furthermore, each of the three piṭakas contains the two piṭakas, and each of the two piṭakas contains the three piṭakas; this twofold and threefold division is made solely in relation to persons and dharmas, as explained in detail in the *Commentary on the Yuanjue jing*. As for being subsumed under the Bodhisattva-piṭaka: because it is Mahāyāna and does not express the Hīnayāna, it is subsumed here.

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