起信論疏筆削記 2.21

2.21

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.