大乘法苑義林章 2.10

2.10

釋別名者，且二藏中，一菩薩藏、二聲聞藏。言菩薩者，梵語應云菩提薩埵，此語略故但名菩薩。無性釋云「菩提薩埵為所緣境故名菩薩，依弘誓語立菩薩聲。」此意說言：有諸行者發大誓願，求大菩提、度有情類。以此二種為所緣境立菩薩名，此有財釋，以彼二種為所緣境名菩薩故。或相違釋，亦菩亦薩，智、悲別故。又云：或即彼心為求菩提，有志有能故名菩薩。此意說言菩提所求果也。薩埵勇健義，行者之心為求無上正等覺故，有大志意有所堪能，具此勝德名為菩薩。此依主釋，求大菩提之薩埵故。或薩埵者，此言有情，求大菩提之有情也，依士如前。《瑜伽》釋中，文雖小別，義亦同此。《十一面經》言「菩提即般若，薩埵謂方便。如是二法利益安樂一切有情。」菩提之薩埵，亦依主釋。言聲聞者，聲謂音聲，即佛說法所有音聲，聞謂聽聞。若修行者聞佛說法，信受精進而出三界，名曰聲聞。故《法花經》第二卷初說「若有眾生內有智性，從佛世尊聞法信受，慇懃精進，欲速出三界自求涅槃，是名聲聞乘。」此依初入聲聞乘位，多分依教而入道故；後證果時，未必一切要依聲故。《瑜伽》釋言「諸佛聖教，聲為上首。從師友所聞此教聲，展轉修證永出世間，故名聲聞。」以聲為聞，亦有財釋。又此但依住自乘解，唯自利行以立其名。若不定性，理即不然。故《法花經》第二卷末說「以佛道聲令一切聞，故名聲聞。」即依迴心住於佛乘利他行，說以聲令他聞，故名聲聞，即有財釋。若聲之聞故名曰聲聞，即依主釋。獨覺初入自乘之位，亦多分依佛音聲故。又教小故，從多為藏。又所修證及與所斷，得非廣大，合名聲聞。隨其所應逗此二機，此二所知所有法義皆此所攝，即名菩薩、聲聞之藏。二藏俱是依士釋也。三藏別名中，初《普曜經》中所說三藏，二名如前。獨覺藏者，《法花經》說「若有眾生，從佛世尊聞法信受，慇懃精進求自然慧，樂獨善寂，深知諸法因緣，是名辟支佛乘。」《瑜伽論》言「常樂寂靜不欲雜居，修加行滿無師友教，自然獨悟永出世間，故名獨覺。」獨證者覺名為獨覺，依主釋也。或觀待緣而悟聖果，亦名緣覺。待緣而覺，亦依主釋。獨覺者藏，依主釋。如前素呾纜等三藏者，《成實論》云「修多羅者，直說語言。」《雜心論》云「經有五義，謂出生、涌泉、顯示、繩墨、結鬘五義。」今大乘解，梵言素呾纜，此名契經。故《瑜伽》二十五及《顯揚》第六云「云何素呾纜？由二十四事略攝一切契經。」契者，契當至合之義。所言經者，天親論解云「謂能貫穿依故、相故、法故、義故，名素呾纜。謂於是處由此為此而有所說，名之為依。真俗諦相，名之為相。十善巧法等，名之為法。義者，謂隨密意等以說諸法，名之為義。」以四種義釋素呾纜。《瑜伽論》第二十五、顯揚第二十說「謂佛世尊，於彼方所、為彼有情、依彼所化諸行差別，宣說無量蘊相應語」，乃至廣說。結集法者，攝聚聖語為法久住，以美妙言次第結集，貫穿縫綴能引義利、能行梵行真善妙義，是名契經。前來雖以貫穿之義以釋契經，以教貫義、以教攝生名之為經，猶綖貫花、如經持緯。西域呼汲索、縫衣、綖、席、經、聖教等皆名素呾纜。眾生由教攝，不散流惡趣；義理由教貫，不散失隱沒。是故聖教名為契經。《四分律》說「如種種花散置案上，風吹零落，無綖貫故。十二年前，堪受略教根性如案。種種出家在家異見，令正法滅速疾如風。一切經義，名之為花。若有經教貫於正理，人無異見，法即不滅。」故《佛地論》第一卷云「能貫能攝故名為經。以佛聖教貫穿攝持所應說義及所化生，目之為經。」契理之經名為契經，依主釋也。若但名經，即非此釋。然素呾纜，體即是藏。名素呾纜藏，持業釋也，以經及藏俱屬教故。毘奈耶者，此云調伏。八十五云「四種有情，數習邪解脫見所集成界，佛以種種勝解智力及界智力，尋求彼先所有勝解及彼後界，如其所應為調伏故。多分為轉四種法教，名毘奈耶，故毘奈耶名為調伏。」天親釋云「犯罪故、等起故、還淨故、出離故，名毘奈耶。」廣說如彼《攝論》第一。調者和御、伏者制滅，調和控御身語等業，制伏滅除諸惡行故。亦調亦伏，持業釋也。此是行名。調伏之藏，名毘奈耶藏。藏是教故，亦依主釋。阿毘達摩，達摩云法，阿毘四義此云對法，亦云數法、伏法、通法。天親解云「言對義者，此法對向無住涅槃，能說諸諦菩提分等諸妙行故。」若依此解，能對名對，體即是教，能說妙行，向涅槃故。對即是法，名為對法。對法即藏名對法藏，皆持業釋。亦名數法，於一一法數數宣說，訓釋言詞自相等故。此以理為法、以教為數，法之數故名為數法，是依主釋。數法即藏名數法藏，是持業釋。亦名伏法，由此具足論處所等，能伏勝他邪異論故。伏體是理，詮伏之法名為伏法，即依主釋。或教法即伏，由此教法具論處等能勝伏他邪異論故，即持業釋。伏法即藏，亦持業釋。亦名通法，此能釋通契經義故。經義稱法，此能通彼，名為通法。法之通故，依主釋也。通法即藏，亦持業釋。更有別解，如《對法疏》。《分別功德經》有二解：一者名無比法、二名大法。結集傳中亦名大法。無性釋云「擇法因故，或共了故。」《雜心》二解。《婆沙》第一，十二大論師，二十四復次解。《順正理》云「或諸契經名為達磨，論能決了名為對法。」以教對教也。《俱舍》有二解。或教、理、行、果俱名對法，隨其所應釋其名義，合四十一解，如《對法》釋，不能煩述。此藏亦名鄔波題鑠，即古優婆題舍，此云論議。亦名摩怛理迦，即舊所云摩德勒伽藏也，此云本母。八十一等云「即此鄔波題鑠，亦名摩怛理迦，亦名阿毘達摩。」八十五云「為欲決擇如來所說、所稱、讚美先聖契經。譬如無本母，字義不明了。如是本母所不攝經，其義隱昧義不明了。與此相違義即明了，是故說名摩怛理迦。」摩怛理迦此屬於義，藏者是教。本母之藏，亦依主釋。若此論教為彼義母，名為本母。本母即藏，即持業釋。六藏名義不異二三，故不別釋。上來所釋且隨一義，諸有智人任情取捨。合是第五釋名義門。

In explaining the specific names: first, within the two piṭakas, the first is the Bodhisattva-piṭaka and the second is the Śrāvaka-piṭaka. Regarding the term 'bodhisattva', in Sanskrit it should be *bodhisattva*; this [Chinese term] is abbreviated, hence it is simply called *pusa*. As Asvabhāva's commentary explains: 'Because *bodhisattva* takes [bodhi and sattva] as intentional objects (ālambana), one is called a bodhisattva; the designation *bodhisattva* is established on the basis of words of great aspiration.' The meaning intended here is that practitioners produce great vows, seeking great bodhi and delivering sentient beings (sattva). Establishing the name bodhisattva based on these two kinds of intentional objects is a bahuvrīhi compound, because one is called a bodhisattva by taking those two as intentional objects. Alternatively, it is a dvandva compound: both *bodhi* and *sattva*, because wisdom and compassion are distinct. Furthermore, he states: 'Or it means that that very mind, seeking bodhi, possesses resolution and capability; hence it is called a bodhisattva.' This means that bodhi is the fruit sought. *Sattva* means courageous and strong: because the practitioner's mind seeks unexcelled, complete enlightenment, it has great aspiration and capability; possessing these superior virtues, one is called a bodhisattva. This is a tatpuruṣa compound, because it is the sattva of seeking great bodhi. Or *sattva* means a sentient being—the sentient being that seeks great bodhi; its tatpuruṣa classification is as before. Although the text in the commentary on the *Yogācārabhūmi* differs slightly, its meaning is also identical to this. The *Eleven-Faced [Avalokiteśvara] Sūtra* states: 'Bodhi is prajñā; sattva means skillful means (upāya). These two dharmas benefit and bring peace and happiness to all sentient beings.' The sattva of bodhi is likewise a tatpuruṣa compound.

Regarding the term 'śrāvaka': 'voice' (śrava/śabda) means sound, that is, all the sounds of the Buddha preaching the Dharma; 'hearing' (śravaṇa) means listening to it. If practitioners hear the Buddha preach the Dharma, faithfully accept it, strive vigorously, and escape the three realms, they are called śrāvakas ('voice-hearers'). Therefore, the beginning of the second fascicle of the *Lotus Sūtra* states: 'If there are sentient beings who inwardly possess the nature of wisdom, hear the Dharma from the Buddha, the World-Honoured One, faithfully accept it, are diligent and vigorous, wishing swiftly to escape the three realms and seek nirvāṇa for themselves, this is called the Śrāvaka Vehicle.' This is based on the stage of newly entering the Śrāvaka Vehicle, because one mostly enters the path by relying on the teaching; later, when realizing the fruit, one does not necessarily have to rely entirely on the voice. The commentary on the *Yogācārabhūmi* states: 'In the sacred teachings of the Buddhas, voice is foremost. Hearing the voice of this teaching from teachers and friends, one cultivates and realizes step by step, forever escaping the mundane world; hence one is called a śrāvaka.' Taking voice as what is heard is also a bahuvrīhi compound. Furthermore, this explanation merely relies on abiding in one's own vehicle, establishing the name solely upon practices for one's own benefit. If [applied to those of] indeterminate nature, this principle is not so. Thus the end of the second fascicle of the *Lotus Sūtra* states: 'By causing all to hear the voice of the Buddha's path, they are called śrāvakas.' That is, based on turning one's mind toward abiding in the altruistic practices of the Buddha Vehicle, it is said that they cause others to hear through the voice, and are therefore called śrāvakas—which is a bahuvrīhi compound. If it means 'the hearing of the voice' and is therefore called śrāvaka, that is a tatpuruṣa compound. Since the pratyekabuddha, at the stage of newly entering their own vehicle, also mostly relies on the Buddha's voice, and also because the teaching is small, [both] are named after the majority as a piṭaka. Furthermore, because what they cultivate and realize and what they abandon are not extensive, they are collectively named śrāvakas. Adapting appropriately to these two capacities, all the dharmas and meanings known by these two are subsumed herein; thus they are named the piṭakas of bodhisattvas and śrāvakas. Both of these two piṭakas are tatpuruṣa compounds.

Among the specific names of the three piṭakas, regarding the three piṭakas first taught in the *Lalitavistara*, two names are as explained above. Regarding the Pratyekabuddha-piṭaka, the *Lotus Sūtra* states: 'If there are sentient beings who hear the Dharma from the Buddha, the World-Honoured One, faithfully accept it, are diligent and vigorous in seeking natural wisdom, delight in solitary tranquility, and deeply understand the causes and conditions of all phenomena, this is called the Pratyekabuddha Vehicle.' The *Yogācārabhūmi* states: 'Always delighting in quietude and not wishing to live among others, having perfected preparatory practice, without the instruction of teachers or friends, naturally and independently awakening, and forever escaping the mundane world, one is therefore called a pratyekabuddha.' The awakening of one who realizes alone is called a pratyekabuddha (solitary awakened one); this is a tatpuruṣa compound. Alternatively, awakening to the noble fruit by observing conditions, one is also called condition-awakened (pratyayabuddha). Awakening in dependence on conditions is also a tatpuruṣa compound. The piṭaka of the solitary awakened one is a tatpuruṣa compound.

Regarding the three piṭakas such as the sūtras as previously mentioned: the *Tattvasiddhi-śāstra* states: 'Sūtras are direct speech.' The *Miśrakābhidharma-hṛdaya-śāstra* states: 'A sūtra has five meanings: producing, gushing spring, displaying, plumb line, and garland.' Now, according to the Mahāyāna explanation, in Sanskrit it is *sūtra*, which is translated here as *qijing* (tallying scriptures). Thus fascicle twenty-five of the *Yogācārabhūmi* and fascicle six of the *Xianyang shengjiao lun* state: 'What is a sūtra? It briefly subsumes all tallying scriptures by means of twenty-four matters.' *Qi* (tallying) has the meaning of tallying with, reaching, and uniting. Regarding the term *jing* (scripture), Vasubandhu's treatise explains: 'It is called a sūtra because it threads through basis, characteristic, phenomenon, and meaning. That is, where, from what, and for what purpose something was spoken is called the basis. The characteristics of the ultimate and conventional truths are called characteristics. The ten skillful dharmas and so forth are called phenomena. Meaning refers to explaining all dharmas in accordance with hidden intention, etc.; this is called meaning.' It explains *sūtra* by means of these four meanings. Fascicle twenty-five of the *Yogācārabhūmi* and fascicle twenty of the *Xianyang shengjiao lun* say: 'It refers to the Buddha, the World-Honoured One, preaching immeasurable discourses associated with the aggregates in that place, for those sentient beings, and relying on the differences of activities of those to be transformed', and so on at length. Those who recited the Dharma gathered the sacred words so that the Dharma would endure long, and by means of exquisite words sequentially compiled them, threading and stitching together true, excellent, and wondrous meanings capable of leading to benefit and capable of practicing the noble life; this is called a tallying scripture. Although *sūtra* has been explained above through the meaning of threading through—threading meaning by means of teaching, and gathering sentient beings by means of teaching, it is called a scripture (*jing*), just as a thread threads through flowers, or as the warp (*jing*) holds the weft. In the Western Regions, drawing ropes, sewing threads, mats, warp, and sacred teachings are all called *sūtra*. Sentient beings are gathered by the teaching and do not disperse into evil destinies; principles and meanings are threaded by the teaching and are not scattered, lost, or obscured. Therefore, the sacred teachings are called *qijing*. The *Dharmaguptaka-vinaya* states: 'Just as various flowers scattered upon a table are blown and fall away by the wind because there is no thread to string them together. Prior to the twelfth year, the capacities of those who could receive the abbreviated teaching were like the table. The various divergent views of monastics and laypeople cause the correct Dharma to perish as swiftly as the wind. All meanings of the scriptures are called flowers. If there are scriptural teachings threading through the correct principles, people will have no divergent views, and the Dharma will not perish.' Therefore, the first fascicle of the *Buddhabhūmi-sūtra-śāstra* states: 'Because it can thread through and can gather, it is called a scripture. Because the Buddha's sacred teaching threads through and holds together the meanings to be spoken and the beings to be transformed, it is designated a scripture.' A scripture that tallies with principle is called a tallying scripture (*qijing*), which is a tatpuruṣa compound. If it is merely called scripture (*jing*), it is not this compound. However, the substance of the sūtra is itself the piṭaka. Calling it the Sūtra-piṭaka is a karmadhāraya compound, because both scripture and piṭaka pertain to the teaching.

*Vinaya* is translated here as 'taming and subduing' (tiaofu). Fascicle eighty-five states: 'Regarding the realms constituted by the four kinds of sentient beings through repeatedly habituating false views of liberation, the Buddha, by means of the power of knowledge of various inclinations and the power of knowledge of realms, investigates their previous inclinations and their subsequent realms, in order to tame and subdue them appropriately. Because it mostly sets in motion four kinds of Dharma teachings, it is called Vinaya; therefore, Vinaya is called taming and subduing.' Vasubandhu explains: 'Because of committing offenses, because of arising, because of purification, and because of egress, it is called Vinaya.' This is explained at length in the first fascicle of the *Mahāyānasaṃgraha*. 'Taming' means harmonizing and regulating; 'subduing' means restraining and eliminating, because it harmonizes and regulates bodily and verbal actions, and restrains and eliminates all evil deeds. Being both taming and subduing, it is a karmadhāraya compound. This is the name of practice. The piṭaka of taming and subduing is called the Vinaya-piṭaka. Because the piṭaka is the teaching, this is also a tatpuruṣa compound.

*Abhidharma*: *dharma* means phenomenon/law (fa); *abhi* has four meanings, translated here as 'facing the Dharma' (duifa), and also called 'enumerating the Dharma' (shufa), 'subduing by the Dharma' (fufa), and 'penetrating the Dharma' (tongfa). Vasubandhu explains: 'Regarding the meaning of facing (abhi), this dharma faces toward non-abiding nirvāṇa and can explain various wondrous practices such as the truths and the factors of bodhi.' If based on this explanation, that which can face is called 'facing', its substance being the teaching itself; because it can explain wondrous practices and faces toward nirvāṇa, facing is itself the dharma, and is called Abhidharma. Abhidharma is itself the piṭaka, named Abhidharma-piṭaka; both are karmadhāraya compounds. It is also called 'enumerating the Dharma' because it repeatedly expounds each and every dharma, glossing words, own-characteristics, and so forth. This takes principle as dharma and teaching as enumeration; being the enumeration of dharmas, it is called 'enumerating the Dharma', which is a tatpuruṣa compound. 'Enumerating the Dharma' is itself the piṭaka, named the Piṭaka of Enumerating the Dharma, which is a karmadhāraya compound. It is also called 'subduing by the Dharma' because, being fully equipped with the topics of debate and so forth, it can conquer and subdue others' heterodox debates. The substance of subduing is principle; the dharma that expounds subduing is called 'subduing by the Dharma', which is a tatpuruṣa compound. Alternatively, the teaching of the Dharma is itself subduing, because this teaching of the Dharma is equipped with debate grounds and so forth and can conquer and subdue others' heterodox debates; this is a karmadhāraya compound. 'Subduing by the Dharma' is itself the piṭaka, which is also a karmadhāraya compound. It is also called 'penetrating the Dharma' because it can interpret and penetrate the meaning of the sūtras. The meaning of the sūtras is termed dharma; this [treatise] can penetrate that, so it is called 'penetrating the Dharma'. Being the penetration of dharma, it is a tatpuruṣa compound. 'Penetrating the Dharma' is itself the piṭaka, which is also a karmadhāraya compound. There are further distinct explanations, as found in the *Commentary on the Abhidharmasamuccaya*. The *Fenbie gongde jing* contains two explanations: first, it is called the 'peerless Dharma'; second, it is called the 'great Dharma'. In the accounts of the council, it is also called the 'great Dharma'. Asvabhāva explains: 'Because it is the cause of distinguishing dharmas, or because it is mutually understood.' The *Miśrakābhidharma-hṛdaya-śāstra* has two explanations. The first fascicle of the *Vibhāṣā* records twelve great masters giving twenty-four alternative explanations. The *Nyāyānusāra* states: 'Or the various sūtras are called dharma, and the treatises are capable of definitively discerning them, so they are called Abhidharma.' This matches teaching against teaching. The *Abhidharmakośa* has two explanations. Alternatively, teaching, principle, practice, and fruit are all named Abhidharma, and their names and meanings are explained accordingly, making a total of forty-one explanations, as in the commentary on the *Abhidharmasamuccaya*, which cannot be detailed here. This piṭaka is also called *upadeśa*, which is the ancient *youpotishe*, translated here as 'discussion/treatise' (lunyi). It is also called *mātṛkā*, which is the formerly called *modeleguojang*, translated here as 'matrix/source-mother' (benmu). Fascicle eighty-one and others state: 'This very upadeśa is also called mātṛkā, and is also called Abhidharma.' Fascicle eighty-five states: 'In order to definitively discern the sūtras of former sages spoken, declared, and praised by the Tathāgata. Just as without a matrix (mātṛkā), the meanings of characters are not clear; similarly, sūtras not subsumed by this matrix have hidden meanings that are not clear. Contrary to this, their meanings are clear; therefore it is called mātṛkā.' Here, *mātṛkā* pertains to meaning, while the piṭaka is the teaching. The piṭaka of the matrix is also a tatpuruṣa compound. If this doctrinal treatise serves as the mother of those meanings, it is called the matrix. The matrix is itself the piṭaka, which is a karmadhāraya compound. The names and meanings of the six piṭakas do not differ from the two and three, so they are not explained separately. What has been explained above merely follows one perspective; wise persons may accept or reject as they see fit. This concludes the fifth section, Explaining the Names and Meanings.