大乘義章 1.20

1.20

第四門中，差別有三：一隨教本末、二約法辨異、三就行以分。言本末者，經律是本，論是其末。但就本中，經律兩分。末中亦二，所謂毘曇、摩德勒伽。汎釋法相名阿毘曇，辨宣行儀名摩德勒伽，亦云摩夷，以生行故。本末如是，於中隨義分別有三：一化教所說名修多羅；行教所說名曰毘尼。汎宣理事因果是非是化教也，辨彰行儀是行教也。就彼末中釋修多羅，名阿毘曇。解毘尼者，名摩德勒伽，亦名摩夷。第二就彼化行兩教，集善義邊名修多羅，化行兩教離惡義邊名曰毘尼。釋此二中所有化教名阿毘曇，釋此二中所有行教名摩德勒伽。第三直取集善行教為修多羅；離惡行教名曰毘尼；於此二中汎爾分別止作之義，為生物解，名曰毘曇；辨其修相，為起行心，名摩德勒伽（此一門竟）。

In the fourth section, there are three distinctions: first, according to the root and branch of the teachings; second, distinguishing differences with reference to dharmas; third, dividing them with reference to practice. Regarding root and branch: sūtra and vinaya are the root, while treatises are the branch. Within the root, there is the division into sūtra and vinaya. Within the branch, there are also two, namely, abhidharma and mātṛkā. Broadly explaining the characteristics of dharmas is called abhidharma; setting forth and proclaiming behavioral decorum is called mātṛkā, also termed māyī, because it generates practice. Root and branch are like this; within them, there are three distinctions according to meaning: First, what is expounded in the teaching of transformation is called sūtra; what is expounded in the teaching of practice is called vinaya. Broadly proclaiming principles and phenomena, cause and effect, right and wrong is the teaching of transformation; clarifying behavioral decorum is the teaching of practice. Within the branch, that which explains the sūtras is called abhidharma; that which explains the vinaya is called mātṛkā, also termed māyī. Second, with respect to both teachings of transformation and practice: on the side of gathering good, it is called sūtra; on the side of abandoning evil in both teachings of transformation and practice, it is called vinaya. That which explains whatever is the teaching of transformation within these two is called abhidharma; that which explains whatever is the teaching of practice within these two is called mātṛkā. Third, directly taking the teaching of practice that gathers good as sūtra; taking the teaching of practice that abandons evil as vinaya; broadly analyzing the meaning of restraint and performance within these two in order to give rise to understanding in sentient beings is called abhidharma; distinguishing their modes of cultivation in order to arouse the resolve for practice is called mātṛkā. (This concludes the first section.)