起信論疏筆削記 3.40

3.40

論者下，二、釋論字。然論有二類，謂宗、釋也。釋論即隨解佛經，猶如章疏，即《智度》、《金剛》、《法華》論等，皆此類也。宗論即宗經建立，如《瑜伽》、《唯識》、《婆沙》、《俱舍》等。建立下，此約宗經解論字，謂建立決定顯了，可為軌則，文句言辭判斷宣說佛經之中深妙法義、行相理趣也。依決下，結，謂論者是決判義也。又論下，約立理解論字，謂纂集教法，商議論量，自問自答，往復徵詰，開析道理，發揮真趣。令正理成立，邪宗摧破也。此上二解前釋後宗，或可俱約宗論，非釋論也。

"A śāstra is..." and so forth: second, explaining the word "śāstra" (lun). Now, there are two types of śāstras: doctrinal (zong) and exegetical (shi). Exegetical śāstras follow and explain Buddhist sūtras, resembling commentaries; the treatises on the Prajñāpāramitā, the Diamond, the Lotus, and so on are all of this class. Doctrinal śāstras take the sūtras as their basis to establish doctrines, such as the Yogācārabhūmi, Vijñaptimātrasiddhi, Vibhāṣā, Kośa, and so forth. "To establish..." and so forth explains the word śāstra in terms of taking the sūtras as doctrine, meaning establishing decisive and manifest formulations that can serve as models, using sentences and phrases to judge and expound the profound and wondrous principles of the Dharma, its modes of practice, and its ultimate purports within the Buddhist sūtras. "Relying on decision..." and so forth concludes: this means that a śāstra has the meaning of decisive judgment. "Furthermore, a śāstra..." and so forth explains the word śāstra in terms of establishing principles: compiling the teachings, discussing and deliberating, questioning and answering oneself, interrogating back and forth, dissecting the principles, and manifesting the true purport, thereby causing correct principles to be established and heterodox tenets to be broken down. These two explanations above correspond respectively to exegetical first and doctrinal second; or both may be understood in terms of doctrinal treatises, not exegetical treatises.