大乘義章 1.19

1.19

第三門中，廣略不定。或說為一，所謂一切三藏之法，通名內論。或分為二，謂經與論。一切本教通說為經，隨順釋者斯名為論。若隨人別亦分為二，謂聲聞藏及菩薩藏。或分為三，三有三門：一、三藏分別，謂修多羅毘尼毘曇。二、三乘分別，所謂一切三乘法也。三、隨大小漸頓分別，所謂局教、漸教、頓教。一切小法名為局教，大從小入名為漸教，大不從小名為頓教。或分為四，四有兩門：一修多羅、毘尼、毘曇及以雜藏。分為四種，三學別論，即以為三。三學雜說，名為雜藏。二隨人分四，所謂三乘、凡夫法也。或分為五，謂修多羅、毘尼、毘曇、雜藏及與菩薩藏也。前四小乘，後一大乘。或分為六，大乘三藏，小乘亦三。或分為八，小乘之中有修多羅、毘尼、毘曇及與雜藏，大乘亦爾。或分十二，謂十二部。如《地持》說「大乘之中唯一方廣，小乘十一。」大小通論，故有十二。大小隱顯，備如十二部經中釋。或分十八，小乘有九，大乘亦爾。小乘九者，十二部中除彼授記、無問自說及以方廣。大乘九者，十二部中除彼因緣、譬喻、論義。大小各九，故有十八。有無所以，廣如十二部經中釋。或復分為二十四部，大乘十二，小乘亦爾。或復分為八萬四千，隨別廣論，數別難窮。開合之義，略辨如是。

In the third section, the extensive and abridged divisions are not fixed. Sometimes they are spoken of as one, namely, all the teachings of the three baskets are collectively called the "inner treatise" (naitara-śāstra). Sometimes they are divided into two, namely, sūtras and treatises. All original teachings are collectively called sūtras; those that conform to and explain them are called treatises. If distinguished according to persons, they are also divided into two, namely, the śrāvaka-piṭaka and the bodhisattva-piṭaka. Sometimes they are divided into three, and there are three approaches to three: First, the distinction of the three baskets, namely, sūtra, vinaya, and abhidharma. Second, the distinction of the three vehicles, namely, all dharmas of the three vehicles. Third, the distinction according to large and small, gradual and sudden, namely, the restricted teaching, the gradual teaching, and the sudden teaching. All lesser teachings are called the restricted teaching; entering the great from the small is called the gradual teaching; the great not proceeding from the small is called the sudden teaching. Sometimes they are divided into four, and there are two approaches to four: First, sūtra, vinaya, abhidharma, and the miscellaneous basket (saṃyukta-piṭaka). Divided into four kinds: when the three trainings are treated separately, they make three; when the three trainings are expounded in combination, it is called the miscellaneous basket. Second, dividing into four according to persons, namely, the three vehicles and the teachings for ordinary beings. Sometimes they are divided into five, namely, sūtra, vinaya, abhidharma, the miscellaneous basket, and the bodhisattva basket: the first four are Hīnayāna, and the last one is Mahāyāna. Sometimes they are divided into six: the Mahāyāna has three baskets, and the Hīnayāna also has three. Sometimes they are divided into eight: within the Hīnayāna there are sūtra, vinaya, abhidharma, and the miscellaneous basket, and likewise for the Mahāyāna. Sometimes they are divided into twelve, namely, the twelve divisions of scriptures. As the Bodhisattvabhūmi says: "Within the Mahāyāna there is only the extensive scripture (vaipulya); the Hīnayāna has eleven." Treating both Mahāyāna and Hīnayāna together, there are twelve. The implicit and explicit [aspects] of Mahāyāna and Hīnayāna are fully explained as in the twelve divisions of scripture. Sometimes they are divided into eighteen: the Hīnayāna has nine, and likewise for the Mahāyāna. The nine of the Hīnayāna are those among the twelve divisions excluding prophecy (vyākaraṇa), unprompted exposition (udāna), and extensive scripture (vaipulya). The nine of the Mahāyāna are those among the twelve divisions excluding causal narrative (nidāna), parable (avadāna), and doctrinal debate (upadeśa). Each having nine for Mahāyāna and Hīnayāna, there are thus eighteen. The reasons for their presence and absence are extensively explained as in the twelve divisions of scripture. Or again, they are divided into twenty-four divisions: the Mahāyāna has twelve, and likewise for the Hīnayāna. Or again, they are divided into eighty-four thousand: when extensively discussed according to their distinct parts, their number is inexhaustible. The meaning of opening and combining is briefly distinguished in this way.