大乘法苑義林章 2.14

2.14

第九次第分別者，勘撿諸處，說此次第略有二種：一淺深次第，天親《攝論》說聲聞藏為初，菩薩藏為後。第二餘處亦說勝劣次第，以菩薩為初，聲聞藏為後。准說三乘，獨覺等三藏次第亦爾。復有三種次第前後：一種次第者，初素呾纜、次毘奈耶、後對法藏。此有五義作此次第：一依說次第。《普曜經》說「佛成道訖第六七日，在波羅奈國仙人鹿苑，為陳如等說四諦法，即素呾纜。次於舍衛國，因迦蘭陀子制非梵行，次說毘奈耶。後於毘邪離獼猴池側普集講堂，佛見跋渠耆舊比丘等本末因緣，說離五怖畏，後說對法。」二結集次第。初命阿難集素呾纜，次命波離集毘奈耶，後大迦葉自集對法。然《普曜經》乃說阿難後集彼對法。真諦云：「滿慈子集對法」。三所化次第。為初入法說素呾纜，為已入法說毘奈耶，為有斷證說對法藏。四本末次第。契經為本，戒從此生，慧方得起。五寬狹次第。契經詮生三學，調伏詮生二學，對法唯詮慧。故經為初，對法為後。第二次第者，依修行說。戒麁易修、次定、後慧最難可成。從淺至深修行法爾，故初毘奈耶、次素呾纜、後阿毘達磨。第三次第者，依勝劣說。對法詮生慧，種智之根本。定能澄淨心，生慧令證法。持戒離諸惡，調伏身、語、意。故初對法，次素呾纜，後毘奈耶。又無次第，隨宜說故。然諸經典多依第一一種次第以辨三藏，六藏次第准義應知。

Ninth, on the analysis of sequence. Examining various passages, the presentation of this sequence is roughly of two kinds: first, the sequence according to depth and shallowness, as Vasubandhu's Commentary on the Mahāyānasaṃgraha states that the Śrāvaka Piṭaka comes first and the Bodhisattva Piṭaka comes last. Second, in other passages, the sequence according to superiority and inferiority is also presented, with the Bodhisattva Piṭaka coming first and the Śrāvaka Piṭaka coming last. By extension to the three vehicles, the sequence of the three piṭakas for the pratyekabuddha and so on is also like this. Furthermore, there are three sequences of earlier and later: The first sequence: first the Sūtra, next the Vinaya, and finally the Abhidharma Piṭaka. There are five meanings that form this sequence: 1. Based on the sequence of preaching: The Lalitavistara states, 'Upon the completion of the sixth seven-day period following the Buddha's attainment of awakening, in the Deer Park of the sages in Vārāṇasī, he preached the Dharma of the four truths for Koṇḍañña and the others, which is the Sūtra. Next, in the city of Śrāvastī, on account of Kalandaka's son, he prohibited unchaste conduct, next preaching the Vinaya. Later, in the Great Assembly Hall beside the Monkey Pool in Vaiśālī, seeing the fundamental and derivative causes and conditions of the venerable senior monks of the Vṛji clan, the Buddha taught freedom from the five terrors, preaching the Abhidharma last.' 2. The sequence of redaction: He first commanded Ānanda to compile the Sūtra, next commanded Upāli to compile the Vinaya, and later Mahākāśyapa personally compiled the Abhidharma. However, the Lalitavistara instead says that Ānanda compiled that Abhidharma later. Paramārtha said, 'Pūrṇa Maitrāyaṇīputra compiled the Abhidharma.' 3. The sequence of those transformed: He preached the Sūtra for those newly entering the Dharma, preached the Vinaya for those already entered into the Dharma, and preached the Abhidharma Piṭaka for those with abandonment and realization. 4. The sequence of root and branch: Sūtras are the root; morality is produced from this, and prajñā is then able to arise. 5. The sequence of broad and narrow: Sūtras explain and give rise to the three trainings; the Vinaya explains and gives rise to two trainings; the Abhidharma explains only prajñā. Therefore the sūtras come first and the Abhidharma comes last. The second sequence is stated on the basis of cultivation: Morality is coarse and easy to cultivate, next is samādhi, and prajñā comes last as it is the most difficult to accomplish. Proceeding from shallow to deep is the natural law of cultivation; thus first is the Vinaya, next the Sūtra, and finally the Abhidharma. The third sequence is stated on the basis of superiority and inferiority: The Abhidharma explains and gives rise to prajñā, which is the root of the wisdom of all modes (sarvākārajñatā). Samādhi is able to clarify and purify the mind, generating prajñā to enable one to realize the Dharma. Upholding the precepts keeps one free from evil, taming body, speech, and mind. Therefore, first is the Abhidharma, next the Sūtra, and finally the Vinaya. Furthermore, there is no fixed sequence, because they were preached according to what was appropriate. However, the various sūtras mostly rely on the first single sequence to distinguish the three piṭakas; the sequence of the six piṭakas should be understood by analogy according to the meaning.