大乘義章 1.28

1.28

第二門中，廣略不定，據體唯一，莫不皆是音聲言教。言教之體，如三藏中具廣分別。就相分二，所謂長行及以偈誦。制名有三：彼修多羅、祇夜、伽陀。就體制名，名彼教體，為修多羅、祇夜、伽陀。方廣一部，從理立名，理是方廣，從之名也。餘之八部，隨事立名，隨彼授記、無問事等以制名也。定名有四，制、定何別？而分兩門。制者所謂立名所依，定者所謂定其名相。定之云何？十二部中初修多羅，從喻為名，以聖言說能貫法故，說之為綖。祇夜、伽陀，當相為名。論義、授記、無問自說，此三部體事合，論是體也、義是事也，授是體也、記是事也，自說體也、無問事也。名中含此，是故說為體事合目。餘之六部，隨事受稱。大小隱顯，離為十二。大乘中唯一方廣，小乘十一，合有十二。故《地持》云「十二部經，唯方廣部是菩薩藏，餘十一部是聲開藏。」《涅槃》亦言「十二部經，唯方廣部菩薩所持，餘十一部二乘所持。」理應齊具，何故如是？蓋乃是其隱顯門也。大乘之中雖有十二，同為顯其方廣之理，故從所詮同名方廣。小乘之中亦具十二，但小乘中方廣經者，直以語廣名為方廣，非顯廣理，隱入餘中，故有十二。又復大小有無互彰，離為十八，小乘有九，大乘亦然。小乘九者，十二部中，除去授記、無問自說及與方廣。小乘之中不明行因作佛之義，故無授記；法淺易諮，故無無問自說經也；未顯廣理，故無方廣。大乘九者，除去因緣、譬喻、論義。大乘眾生利根易悟，不作因緣、譬喻、論義方始悟解，故無此三，但有餘九。若就大小具義論之，各具十二，合說通有二十四部，廣則無量。體相如是。

In the second door, length is variable, but in terms of essence it is only one: none is not voice and verbal teaching. The essence of verbal teaching is fully and broadly differentiated as in the three piṭakas. Regarding its characteristics, it is divided into two, namely prose and verse. In instituting names, there are three types: sūtra, geya, and gāthā. Their names are instituted on the basis of their essence; their essence of teaching is named sūtra, geya, and gāthā. The one category of vaipulya has its name established based on principle: the principle is correct and broad, and its name derives from this. The remaining eight categories have their names established according to events: their names are instituted according to such events as prediction, spontaneous discourse, and so forth. In fixing names, there are four types. What is the difference between instituting and fixing names, such that they are divided into two doors? 'Instituting' refers to that whereupon the establishment of the name relies; 'fixing' refers to determining the name and characteristic. How are they fixed? Among the twelve categories, the first, sūtra, takes its name from metaphor: because the speech of the sage can string together dharmas, it is called a thread. Geya and gāthā take their names from their manifest characteristics. Doctrinal exposition, prediction, and spontaneous discourse: in these three categories, essence and event are combined—discussion (lun) is the essence, and meaning (yi) is the event; bestowal (shou) is the essence, and marking (ji) is the event; speaking oneself (zishuo) is the essence, and without being asked (wuwen) is the event. Because the names contain these, they are said to be designated by combining essence and event. The remaining six categories receive their titles according to events. Through the concealment and revelation of Mahāyāna and Hīnayāna, they are divided into twelve. In the Mahāyāna there is only vaipulya, while in the Hīnayāna there are eleven, making twelve in all. Therefore the Bodhisattvabhūmi says, "Among the twelve divisions of scriptures, only the vaipulya category is the Bodhisattva Piṭaka; the remaining eleven categories are the Śrāvaka Piṭaka." The Nirvāṇa [Sūtra] also says, "Among the twelve divisions of scriptures, only the vaipulya category is upheld by bodhisattvas; the remaining eleven categories are upheld by the two vehicles." In principle they should both possess them equally, so why is it like this? It is simply the door of concealment and revelation. Although there are twelve in the Mahāyāna, they collectively clarify the correct and broad principle, and therefore, following that which they elucidate, they are collectively named vaipulya. The Hīnayāna also completely possesses the twelve, but the vaipulya sūtras in the Hīnayāna are called vaipulya merely because of extensive words, not because they reveal the broad principle; thus being concealed into the rest, there are twelve. Furthermore, through the mutual highlighting of presence and absence between Mahāyāna and Hīnayāna, they are divided into eighteen: Hīnayāna has nine, and Mahāyāna likewise. The Hīnayāna nine: among the twelve divisions, excluding prediction, spontaneous discourse, and vaipulya. Because in the Hīnayāna the meaning of practicing causes to become a Buddha is not clarified, there is no prediction; because the teaching is shallow and easy to ask about, there are no sūtras of spontaneous discourse; and because the broad principle is not yet revealed, there is no vaipulya. The Mahāyāna nine: excluding nidāna, avadāna, and upadeśa. Because Mahāyāna sentient beings are of sharp faculties and easily awaken, they do not need causes and conditions, parables, or doctrinal expositions before they awaken and understand; hence these three are absent, and there are only the remaining nine. If we discuss them in terms of Mahāyāna and Hīnayāna both possessing all meanings, each possesses twelve, together generally having twenty-four categories, and if expanded, they are immeasurable. Essence and characteristics are such.