大乘法苑義林章 2.11

2.11

第六辨差別者，辨二藏別，及獨覺等三藏別者，如釋名中雖略已釋，於〈乘章〉中亦廣顯示。素呾纜等三藏別者，從一法性，大定、正智、後得大悲所流出故，皆無差別。然以義理所詮各異，故成差別。又以詮三學名為素呾纜，故毘奈耶、阿毘達磨皆即素呾纜。既詮戒定名毘奈耶，故於調伏亦有契經，而無對法。對法之中既詮於慧，故有契經唯無調伏。如是應說契經具三，調伏、對法唯各有二。然《對法論》第十一說「除疑隨惑是素呾纜，除二邊行是毘奈耶，除自見取是阿毘達磨。復次開示三學名素呾纜，開示戒、定名毘奈耶，開示慧學是阿毘達磨。」此依別部說三藏異義即可殊。若依所詮說為差別，由素呾纜具有餘二，調伏、對法各有二種、差別義類如前已說。若依所詮增上為別、義即有殊。復次開正法義，文義易了，是素呾纜。為顯法義作安足處，名毘奈耶。為令智者受用法樂，是對法義。天親釋云「略有九緣建立三藏。」此三復次各有三義，故分成九。《顯揚論》中第二十說「諸佛世尊唯依攝事顯了諸法，是素呾纜藏。言攝事者，謂四事、九事、二十九事。為諸聲聞及諸菩薩，說別解脫及別解脫相應之法，名毘奈耶藏。有七種相，略攝菩薩諸別解脫，謂初受持軌則，廣說乃至第七捨律儀事。以十一相顯了分別開示諸法，是磨怛理迦藏。」八十五說「解二十四處名為素呾纜」等，廣如彼說，不能煩引。《毘婆沙》中有說無別，從一智海隨一覺池所流出故，十力、無畏所攝受故，同一大悲所等起故。有說有別，於中有八復次不同，亦廣如彼。辨六藏別，以二乘六所詮各別，隨其所應皆當准知。是名第六辨差別也。

Sixth, explaining the distinctions: explaining the distinction between the two piṭakas, and between the three piṭakas of pratyekabuddhas and so forth, although briefly explained in the section on interpreting names, is also extensively shown in the "Chapter on the Vehicles". As for the distinctions among the three piṭakas of sūtras and so forth, because they issue from the single dharmatā, great concentration, correct knowledge, and subsequently obtained great compassion, they have no distinction whatsoever. Yet, because the principles and meanings they express are each different, they constitute distinctions. Furthermore, because expressing the three trainings is called the sūtras, the vinaya and abhidharma are both themselves sūtras. Since expressing morality and concentration is called the vinaya, within the vinaya there are also sūtras, but no abhidharma. Within the abhidharma, since it expresses wisdom, it has sūtras, but only lacks vinaya. Thus it should be said that the sūtras possess all three, while the vinaya and abhidharma each possess only two. However, fascicle 11 of the Abhidharmasamuccaya states: "Removing doubt and secondary afflictions is the sūtra; removing conduct conforming to the two extremes is the vinaya; removing one's own attachment to views is the abhidharma. Furthermore, revealing the three trainings is called the sūtra; revealing morality and concentration is called the vinaya; revealing the training in wisdom is the abhidharma." This explains the distinct meanings of the three piṭakas according to distinct divisions, and so they may differ. If explained as distinctions according to what is expressed, because the sūtras possess the other two, the vinaya and abhidharma each have two kinds, the classes of distinguished meanings are as previously stated. If distinguished according to the predominance of what is expressed, the meaning differs. Furthermore, revealing the meaning of the correct Dharma, where the text and meaning are easy to understand, is the sūtra. Serving as a foundation to reveal the meaning of the Dharma is called the vinaya. Causing the wise to enjoy the joy of the Dharma is the meaning of the abhidharma. Vasubandhu explains: "Briefly, there are nine conditions for establishing the three piṭakas." Each of these three "furthermores" has three meanings, so they are divided into nine. Fascicle 20 of the Xianyang shengjiao lun states: "That the World-Honoured Buddhas clearly reveal all phenomena relying solely on the compilation of matters is the Sūtra Piṭaka. The compilation of matters refers to the four matters, the nine matters, and the twenty-nine matters. Expounding the prātimokṣa and phenomena associated with the prātimokṣa for the śrāvakas and bodhisattvas is called the Vinaya Piṭaka. There are seven characteristics that briefly subsume the prātimokṣas of bodhisattvas, from the initial reception and maintenance of rules, up through the seventh, relinquishing the disciplinary vows. Clearly differentiating and revealing all phenomena with eleven characteristics is the Mātṛkā Piṭaka." Fascicle 85 states: "Explaining the twenty-four points is called the sūtra," and so forth; it is extensive as explained there and cannot be quoted in full. In the Vibhāṣā, some say there is no distinction, because they flow from the single ocean of wisdom and conform to the single pool of awakening, because they are sustained by the ten powers and fearlessnesses, and because they arise equally from the same great compassion. Some say there is a distinction, within which there are eight different "furthermores," also extensive as stated there. In explaining the distinctions among the six piṭakas, because what is expressed by the two vehicles and the six is each distinct, they should all be understood accordingly. This is the sixth section, explaining the distinctions.