大乘義章 1.30

1.30

第四門中言通別者，十二部中修多羅者，義別有三：一總修多羅，統包十二。二通修多羅，通遍在於十二部中，於十二部中初略標舉一切，通名為修多羅。三別修多羅，就前總中開分十一，餘不收者還復攝在修多羅中，名之為別。別修多羅，望餘十一有通有別。今先就彼別修多羅、祇夜陀二部相望，并對餘部辨其通別。此相望一向是別，無相通理；望餘九部，義有通別。通而論之，餘部之中長行直說，斯皆是其修多羅攝。若別分之，唯取直說陰界諸入、十二因緣、四部等法為修多羅。餘九部中長行直說，悉皆攝入餘九部中。祇夜亦然，通而論之，餘九部中有重誦偈，一切皆是祇夜所攝。若別分之，唯取重頌別修多羅所說法者以為祇夜，餘九部中重頌偈者悉皆攝入餘九部中。伽陀亦爾，唯不重頌以為異耳。

Regarding the universal and particular in the fourth door: the sūtra among the twelve categories has three distinct meanings: first, the general sūtra, which comprehensively encompasses the twelve; second, the universal sūtra, which is universally present across the twelve categories, where at the beginning of the twelve categories everything is briefly designated and universally called a sūtra; third, the particular sūtra, where from the preceding general [category] eleven are differentiated, and what is not gathered by the rest is in turn subsumed under sūtra, which is termed particular. The particular sūtra, compared to the remaining eleven, has both universal and particular [aspects]. Now, first taking the two categories of particular sūtra and geya/gāthā to compare them with each other, and contrasting them with the remaining categories, their universal and particular aspects are distinguished. When these are compared to each other, they are strictly particular, with no principle of mutual universality; but when compared with the remaining nine categories, their meaning has universal and particular aspects. Speaking universally, the direct expositions in prose within the other categories are all subsumed under sūtra. If distinguished particularly, only direct expositions of the skandhas, dhātus, āyatanas, the twelve links of dependent origination, the four [noble truths], and such dharmas are taken as sūtra. Direct expositions in prose within the other nine categories are entirely subsumed into the other nine categories. Geya is likewise: speaking universally, reiterative verses within the other nine categories are all subsumed under geya. If distinguished particularly, only verses that reiterate the dharmas spoken in the particular sūtras are taken as geya, while reiterative verses within the other nine categories are entirely subsumed into the other nine categories. Gāthā is also like this, differing only in not being reiterative.