三論玄義 1.15

1.15

次明諸部通別義。論有二種：一者通論、二者別論。若通破大小二迷、通申大小兩教，名為通論，即《中論》是也。故前二十五品破大迷申大教，後兩品破小迷申小教。二者別論。別破大小迷、別申大小教，名為別論。如《攝大乘論》、《地持論》等，謂大乘通論；《十地論》、《智度論》等，大乘別論。如《成實論》等，通申三藏，謂小乘通論。馬鳴菩薩師名脇比丘，造四阿含優婆提舍別釋修多羅藏，善見毘婆沙別釋毘尼藏。《智度論》云「八十部律，八十部毘婆沙釋之。善見律別釋師子國要用十誦律，舍利弗別釋佛九分毘曇。」如此別釋三藏故，是小乘別論。就三藏中復有通別，若具釋一藏名為通論、別釋一藏中一部名為別論也。問：《中論》既通釋大小，應名大小通論，不得名為大乘論也。答：雖釋大小，但為顯大，故是大乘論。所以然者，以初分明大乘、中分明小乘、後分還明大乘故。以是義故，名大乘論耳。問：《十二門論》是何論耶？答：是大乘通論。以始終破於大迷、通申大教，無破小迷別申於小教，故是大乘通論也。問：《百論》復云何？答：《百論》通破障大小之邪、通申如來大小兩正，故是大小通論。但始終為明大乘，故屬大乘通論耳。

Next, the general and specific meanings among the various treatises will be clarified. There are two kinds of treatises: first, general treatises; second, specific treatises. If [a treatise] generally refutes both the great and small delusions and generally explains both the great and small teachings, it is called a general treatise; namely, the Madhyamakaśāstra is such a work. Thus, its first twenty-five chapters refute great delusions and explain the great teaching, while the final two chapters refute small delusions and explain the small teaching. Second are the specific treatises. Those that specifically refute the great or small delusions and specifically explain the great or small teachings are called specific treatises. Treatises such as the Mahāyānasaṃgraha and the Bodhisattvabhūmi are general treatises of the Mahāyāna; the Daśabhūmika-śāstra and the Mahāprajñāpāramitā-śāstra, etc., are specific treatises of the Mahāyāna. Treatises such as the Tattvasiddhi generally explain the Tripiṭaka, and are called general treatises of the Hīnayāna. The master of the Bodhisattva Aśvaghoṣa was named the venerable Pārśva; he composed upadeśas on the four Āgamas to specifically explain the Sūtrapiṭaka, while the Samantapāsādikā-vibhāṣā specifically explained the Vinayapiṭaka. The Mahāprajñāpāramitā-śāstra states: "There are eighty divisions of the Vinaya, and eighty divisions of vibhāṣā explain them. The Samantapāsādikā vinaya specifically explains the Sarvāstivāda-vinaya essential to the country of Siṃhala, and the Śāriputrābhidharma specifically explains the ninefold Abhidharma of the Buddha." Because they specifically explain the Tripiṭaka in this way, they are specific treatises of the Hīnayāna. Furthermore, within the Tripiṭaka there are also the general and specific: if [a treatise] completely explains one basket, it is called a general treatise; if it specifically explains one section within a basket, it is called a specific treatise. Question: Since the Madhyamakaśāstra generally explains both the great and the small, it should be called a general treatise of the great and small, and should not be named a Mahāyāna treatise. Answer: Although it explains the great and the small, it is only for the purpose of revealing the great; therefore, it is a Mahāyāna treatise. Why is this so? Because its initial portion clarifies the Mahāyāna, its middle portion clarifies the Hīnayāna, and its final portion again clarifies the Mahāyāna. For this reason, it is simply named a Mahāyāna treatise. Question: What kind of treatise is the Dvādaśamukha-śāstra? Answer: It is a general treatise of the Mahāyāna. Because from beginning to end it refutes great delusions and generally explains the great teaching, without refuting small delusions to specifically explain the small teaching, it is a general treatise of the Mahāyāna. Question: What about the Śataśāstra? Answer: The Śataśāstra generally refutes the errors that obstruct the great and the small, and generally explains the two rectitudes of the great and the small of the Tathāgata; thus it is a general treatise of the great and small. However, from beginning to end its purpose is to clarify the Mahāyāna, so it belongs simply to the general treatises of the Mahāyāna.