大乘法苑義林章 2.13

2.13

第八師資建立者，此諸藏教，幾唯佛說？幾通弟子？如《瑜伽論》第八十一中解論議經云「論議經者，謂諸經典循環研覈磨呾理迦。一切了義經，皆名磨呾理迦。謂於是處，世尊自廣分別諸法體相。又於是處，諸聖弟子已見諦迹，依自所證無倒分別諸法體相，此亦名為摩呾理迦，亦名阿毘達磨。」由此文故傳受釋云：許佛滅後十二分中論議一分，三藏之內對法一藏，通弟子說；不許餘之十一分教并餘二藏通弟子說。所以者何？唯此對法及論議教，弟子所造義理與佛意無有異。若應頌等，必與佛說殊，改佛本頌故。逗機說經、待犯說戒，非佛自說，餘不信故。由此設令佛滅度後，有諸弟子造偈頌等，皆名論議及名對法。如釋緣起仍名對法藏及名論議經，以極推尋諸妙理故，意欲詮辨諸法相故。若弟子造非教藏攝，教藏便攝聖教不盡。故佛滅度後弟子所造，皆是對法論議所攝。若佛在時對佛前說、佛所許可、說於三藏十二分教、一切無遮。如諸經中此義非一。由如是義、佛滅度後、聲聞、菩薩二藏，皆通弟子所造。《普曜經》中所說三藏，皆通弟子之所說也。三藏之內，唯對法藏通弟子說。六藏之中，二對法藏亦弟子說。若佛自說，及對佛前諸弟子等說二三六，一切無遮。然此經中且論弟子見諦者說，舉其勝者，顯離諸失有所證故。若實而論，通取未見聖諦者造，亦是彼攝。

Eighth, establishment by masters and disciples: among these piṭaka teachings, how many were spoken solely by the Buddha, and how many are open to disciples? As fascicle 81 of the Yogācārabhūmi explains the upadeśa: "An upadeśa refers to the classics that cyclically investigate and examine the mātṛkā. All nītārtha sūtras are called mātṛkās. That is, in such places, the World-Honoured One himself extensively differentiates the intrinsic characteristics of phenomena. Moreover, in such places, noble disciples who have already seen the footprints of truth, relying on what they have directly realized, unerringly differentiate the intrinsic characteristics of phenomena; this is also called mātṛkā, and is also called abhidharma." Based on this passage, the transmitted interpretation says: it is accepted that after the Buddha's parinirvāṇa, among the twelve limbs of teachings, the single limb of upadeśa, and within the three piṭakas, the single piṭaka of abhidharma, are open to being spoken by disciples; it is not accepted that the remaining eleven limbs of teachings and the other two piṭakas are open to being spoken by disciples. Why is this? Only this abhidharma and upadeśa teaching composed by disciples has no difference in principle and meaning from the Buddha's intention. If it were verses (geya) and so forth, it would inevitably differ from the Buddha's preaching, because it would alter the Buddha's original verses. Preaching sūtras to suit capacities, and formulating precepts in response to offenses, if not spoken by the Buddha himself, would not be believed by others. For this reason, even if after the Buddha's parinirvāṇa disciples compose verses and so forth, they are all called upadeśa and abhidharma. Just as an explanation of dependent origination is still called the Abhidharma Piṭaka and called an upadeśa-sūtra, because it exhaustively investigates subtle principles and intends to express and distinguish the characteristics of phenomena. If compositions by disciples were not subsumed under the piṭakas of teaching, the piṭakas of teaching would not completely subsume the sacred teachings. Therefore, what disciples compose after the Buddha's parinirvāṇa is entirely subsumed under abhidharma and upadeśa. If spoken in the Buddha's presence during his lifetime and sanctioned by the Buddha, speaking the three piṭakas and the twelve limbs of teachings is entirely unhindered. This meaning appears more than once in the various sūtras. Due to such meaning, after the Buddha's parinirvāṇa, the two piṭakas of śrāvakas and bodhisattvas both admit of compositions by disciples. The three piṭakas spoken of in the Lalitavistara all admit of what is spoken by disciples. Within the three piṭakas, only the Abhidharma Piṭaka admits of what is spoken by disciples. Among the six piṭakas, the two Abhidharma Piṭakas are also spoken by disciples. If spoken by the Buddha himself, or spoken before the Buddha by disciples regarding the two, three, or six, all are unhindered. However, in this sūtra, it only discusses what is spoken by disciples who have seen the truths, bringing up the superior ones to show that they are free from flaws and possess realization. If discussed in truth, it also broadly includes compositions by those who have not seen the noble truths; they are also subsumed under it.