大乘法苑義林章 2.19

2.19

第二辨相中，契經相者，《對法》第十一說「謂以長行綴緝略說所應說義，即諸經中長行略說所應說法，名為契經。」八十一說與《對法》同，謂貫穿義，長行直說，多分攝受意趣、體性。《瑜伽》第二十五、《顯揚》第六不說長行，但總相云「佛於彼彼方所，為彼彼有情，依彼彼行，宣說無量蘊相應語，乃至證淨相應語。結集法者攝聚聖語，為令正法得久住故，以妙名等次第安布，乃至廣說真善妙義，名為契經。」與《涅槃經》所說同也。《涅槃經》中第十五說「從如是我聞乃至歡喜奉行，如是一切名修多羅。」然修多羅有總有別，總者即攝十二部盡。《涅槃》等說是別者，唯攝長行略說所應說義，與所餘分相不同故，名之為別。各據一義，亦不相違。應頌相者，《對法》等諸論同說，即諸經中或中或後，以頌重頌。即後更頌前長行義。又云「不了義經，應更頌釋。長行雖說，義猶未盡，後更頌之。」即以二義名為應頌：一者為益利根後來；二者為顯前不了義，令聽法者解明淨故。《涅槃》但有初之一義。《成實論》中第二卷言「或佛自說、或弟子說，欲令義理堅固不散，如綖貫花次第堅固，又嚴飾詞令憙樂故。又義入偈中，即令要略易可解故。」記別相者，《對法》等云「謂於是處聖弟子等，謝往過去記別得失、生處差別。此依世尊記諸弟子未來生事，記因果也。」又諸論云「又了義經說名記別，記別開示深密意故。」記者明也，別謂分別。明記分別深密之義，名為記別。餘處所言不了義經名記別者，謂以少言略記別故，名不了義，不據分明說深義也。《涅槃經》云「如來為諸大人授記也。汝阿逸多！未來有王名曰懷佉，當於是世而得成佛，名曰彌勒。」是記別經。准諸教言，總以三義名為記別：一記弟子死生因果、二分明記深密之義、三記菩薩當成佛事。諷誦相者，《顯揚等》云「謂諸經中非長行重說，然以句結成，或以二句、三句、四句、五句、六句等說，竝為諷頌。」《涅槃經》云「除修多羅及諸戒律，其餘有說四句之偈『諸惡莫作，諸善奉行，自淨其意，是諸佛教。』是名伽陀經。」此意說言：非長行直說，及非因緣，為他以偈四句為首說諸法者，名為伽陀。以此《涅槃》亦有別相修多羅。不爾，此中云何除之？唯有通相修多羅故。小句至二，多句無量，一切皆是。《涅槃》且舉一頌指教，諸論舉難不滿頌者，故但至六。若唯一句即不成頌，此與長行難可別故。舉一頌半，說言六句五七皆得，小故不說。自說相者，《瑜伽》等云「謂於是中不顯請者，為令當來正法久住、正教久住，不請而說，是名自說。」《對法論》云「如伽陀曰『若於如是法，發勇猛精進，靜慮諦思惟，爾時名梵志。』此佛為令正法久住，正法久住是行住也。」《涅槃經》說「如佛晡時入於禪定，乃至明旦從禪定起，無有人問，以他心智即自說法，乃至廣說。如是諸經無問自說，是名優陀那。」指事雖殊，義理同也。問曰：何故請者無言不名請說，如來默然即許成答？答曰：請有二種，一心念、二口宣。口宣動業為慇重故，所以成請。但心念輕，所以經中不名為請。答亦有二：一默、二語。但令生解即名為答，不約輕重故不同問也。又諸經中佛知其念即為說法，故雖無言亦名為請。要彰語重與其請名，無言非請。又問：既有無問自說經，何不有有問無答經？答曰：十二分中說法方成經，無問有答得成經；無說不成經，有問無答不成經。然理而言，諸置答者亦名為經。又香積佛國二種俱無，香為佛事，無說成經。此土如來聲為佛事，是故無答不得成經。十二分經不以有問方名為經，故有無問自說經也。緣起相者，八十一說「謂依有請而說諸法。如經說言『世尊一時依黑鹿子，為諸比丘宣說法要。』又依別解脫因起之道，毘奈耶攝所有言說。又於是處說如是言：世尊依如是如是因緣，依如是如是事，說如是如是語。」此具三義名為因緣：一因請而說、二因犯制戒、三因事說法，如次應知。《對法》等論唯有初二，《涅槃經》中唯有後一。《對法》等云「因緣者，謂因請而說。又有因緣制立學處。」《涅槃經》云「如諸經偈所因根本。如舍衛國有一丈夫，羅網捕鳥得已還放。世尊知其本末因緣，而說偈言：『莫輕小惡以為無殃，水渧雖微漸盈大器。』是名尼陀那經。」此唯因事說法，故皆非具足。唯八十一義理周圓。譬喻相者，《涅槃經》云「如戒律中所說譬喻，是名阿波陀那經。」《對法》等云「謂諸經中有比況說，為令本義得明淨故。」二十五言「謂於是中有譬喻說。」《對法》唯云經中譬喻，《涅槃》但說律中譬喻，《瑜伽》總說經、律、論譬喻，竝此所攝。本事相者，八十一云「謂除本生，宣說前際諸所有事；除佛本生，說餘一切前際之事，名為本事。」《對法論》云「所謂宣說聖弟子等前世相應事。」《涅槃經》言「如佛所說：『比丘當知，我出世時所可說者名曰契經，鳩留秦佛說為甘露鼓，𤘽那含牟尼佛說為法鏡，迦葉佛說名分別空。』是名伊帝曰多伽。」《對法》但說往弟子事，以對本生是菩薩故，唯說人事。《涅槃》但說往昔法事。《瑜伽》通說往昔一切，若人若法、若凡若聖，皆名本事。本生相者，《瑜伽》二十五、《顯揚》第六說「謂於是中宣說世尊在過去世，彼彼方分若生若死，行菩薩行、行難行行，是名本生。」謂說世尊往世，於某方所有死生身，所行菩薩行、所有難行行，竝名本生。《對法》及八十一云「所謂宣說諸菩薩行本相應事。」《涅槃經》言「如佛世尊本為菩薩，作鹿、作羆、作獐、作兔，乃至廣作金翅鳥等，所可受身，是名闍陀伽經。」《對法》但說諸菩薩行。《涅槃》唯說往菩薩身。《瑜伽》通說往昔菩薩若身、若行，皆名本生。方廣相者，八十一云「謂說菩薩道，如說七地四菩薩行，及百四十不共佛法。又復此法廣故、多故、極高大故、時長遠故。」此義意言：說菩薩道不共，佛法二空理，正包福慧滿，名為方廣。唯在大乘，不通小乘。《涅槃》名為毘佛略經。《對法》說言「亦名廣破，亦名無比。一切有情利益安樂所依處故，宣說廣大甚深法故，名為方廣。能破諸障，名為廣破。無法比類，名為無比。唯依大乘，名為方廣。」《瑜伽》第二十一「聲聞具十二，自列方廣。」又《涅槃經》第三卷言「大乘有九，不遮小乘有其十二，故小乘中亦有方廣。」此中正法名之為方。亦可因果理正名之為方，說四諦理極真正故。廣陳包含名之為廣，故小乘有。《法花》、《瑜伽》等但說大乘。《涅槃》通說，文最為正。希法相者，《顯揚》第六云「謂諸經中宣說諸佛及諸弟子八眾所有共不共德，及餘最勝殊特驚異甚深之法，是為希有。」此意說言：但說功德及希奇事，名為希法。《涅槃經》言「菩薩初生即行七步，放大光明遍照十方，獼猴獻蜜、白項狗聽法，魔變為青牛行瓦鉢間，令相棠觸無所傷損。如佛初生入天廟時，令彼天像起下禮敬，名未曾有。」此說佛等殊特之事，名為希法，不說功德及弟子事。《對法論》云「若說聲聞、諸大菩薩，及如來等最極希有甚奇特法。」但說聖者奇特之法，不說所餘，不相違也。論議相者，八十一云「謂諸經典循環研覈摩呾理迦。一切了義經皆名摩呾理迦，謂於是處世尊自廣分別法相。又聖弟子已見諦跡，依自所證，亦無倒分別諸法體性，此亦名為摩呾理迦。」摩呾理迦，亦名阿毘達磨。《涅槃經》說「如佛世尊所說諸經，若依論議分別廣說辨其相貌，是名優婆提舍經。」《顯揚》第六、《瑜伽》二十五、《對法》皆言「云何論議？所謂一切摩呾理迦阿毘達磨，研究甚深素呾纜義，宣暢一切契經宗要，是名論議。」《涅槃》但說唯佛世尊所說論議，《顯揚論》等中但說弟子所說論議經，各舉一種。然《瑜伽論》八十一中具包二種，以許弟子作對法藏論議經故。如是總說十二分教相狀同異，諸廣學者幸無悶焉。別釋此相，如《瑜伽》第二十五、第八十一，《顯揚》第六，《對法》十一，《涅槃》第十五，餘處皆略。所有違返竝隨會訖。

Second, concerning the defining characteristics: regarding the characteristics of sūtra (契經), fascicle 11 of the Abhidharmasamuccaya states: 'It refers to weaving together in prose a brief exposition of the meanings that ought to be taught; that is, the brief exposition in prose among the various scriptures of the dharmas that ought to be taught is called sūtra.' Fascicle 81 [of the Yogācārabhūmi] agrees with the Abhidharmasamuccaya, meaning that it threads together meanings, expresses them directly in prose, and largely gathers their purport and essential nature. Fascicle 25 of the Yogācārabhūmi and fascicle 6 of the Xianyang do not mention prose, but merely state in general: 'The Buddha, in various places, for various sentient beings, based on various practices, preached immeasurable words associated with the aggregates, up to words associated with confirmed clarity (avetyaprasāda). Those who compiled the Dharma collected the holy words, and in order to make the true Dharma abide long, arranged them in sequence using exquisite names and phrasing, up to expounding extensively the true, good, and wonderful meanings—this is called sūtra.' This agrees with what is taught in the Mahāparinirvāṇa-sūtra. Fascicle 15 of the Mahāparinirvāṇa-sūtra states: 'From "Thus have I heard" up to "joyfully accepted and practiced it," everything like this is called sūtra.' However, sūtra has both a general and a specific sense: the general sense encompasses all twelve divisions. What the Mahāparinirvāṇa-sūtra and others teach as the specific sense only encompasses the brief exposition in prose of the meanings that ought to be taught; because its characteristics differ from the remaining divisions, it is called specific. Each is based on one meaning, and they do not contradict one another.

Regarding the characteristics of geya (應頌), the Abhidharmasamuccaya and other treatises uniformly state that in the middle or at the end of the various sūtras, one repeats in verse—that is, one later repeats the meaning of the preceding prose in verse. It also states: 'Sūtras of neyārtha ought to be further explained in verse. Although expounded in prose, their meaning is not yet exhausted, so it is reiterated in verse later.' Thus it is named geya based on two meanings: first, to benefit sharp-rooted latecomers; second, to reveal the preceding neyārtha so that listeners of the Dharma understand with clarity and purity. The Mahāparinirvāṇa-sūtra only has the first of these meanings. Fascicle 2 of the Tattvasiddhi-śāstra states: 'Either spoken by the Buddha himself or spoken by disciples, wishing to make the principles and meanings firm and undissipated—like threading flowers so they are firm in sequence—and also adorning the expressions to make people delight in them. Moreover, when meanings enter verses, they are made concise and easy to understand.'

Regarding the characteristics of vyākaraṇa (記別), the Abhidharmasamuccaya and others state: 'It refers to where noble disciples and others have passed away, and their gains, losses, and distinct places of rebirth are prophesied. This relies on the World-Honoured One prophesying the future births of the disciples, predicting cause and effect.' Moreover, various treatises state: 'Also, nītārtha sūtras are called vyākaraṇa, because vyākaraṇa discloses and explains the profound, esoteric intention.' "Ji" (記) means clear; "bie" (別) means discrimination. Clearly recording and discriminating profound and esoteric meanings is called vyākaraṇa. Where other places state that neyārtha sūtras are called vyākaraṇa, it means that because they are briefly expounded in few words, they are called neyārtha; this is not based on clearly stating profound meanings. The Mahāparinirvāṇa-sūtra states: 'The Tathāgata bestows prophecies upon great beings: "You, Ajita! In the future there will be a king named Śaṅkha; you shall attain buddhahood in that world, named Maitreya."' This is a vyākaraṇa-sūtra. In accord with the various teachings, it is generally named vyākaraṇa based on three meanings: first, predicting disciples' causes and effects of death and birth; second, clearly explaining profound and esoteric meanings; third, prophesying the matter of bodhisattvas attaining buddhahood.

Regarding the characteristics of gāthā (諷誦), the Xianyang and others state: 'It refers to what is not a repetition of prose in various scriptures, but is composed in metrical lines, spoken in two lines, three lines, four lines, five lines, six lines, and so forth—all are gāthā.' The Mahāparinirvāṇa-sūtra states: 'Excluding sūtras and the Vinaya rules, where there are other teachings of four-line verses, such as: "Commit no evil, / cultivate all good, / purify one's own mind: / this is the teaching of all Buddhas"—this is called a gāthā-sūtra.' The meaning here is: teachings of dharmas that are not straight expositions in prose, and not nidānas, but spoken for others with a four-line verse as the head, are called gāthā. By this, the Mahāparinirvāṇa-sūtra also has a specific sūtra. If not, why would it be excluded here? It is only because of the general sūtra. At minimum, lines can be two; at maximum, immeasurable—all are this. The Mahāparinirvāṇa-sūtra merely cites one verse to indicate the teaching; treatises cite difficulties where it does not fill a full verse, so they only go up to six. If it were only one line, it would not form a verse, as it would be difficult to distinguish from prose. Citing a verse and a half, it says six lines; five or seven are also possible, but because they are few, they are not mentioned.

Regarding the characteristics of udāna (自說), the Yogācārabhūmi and others state: 'It refers to where no requester is shown, but in order to make the true Dharma and the true teaching abide long in the future, it is spoken without being requested—this is called udāna.' The Abhidharmasamuccaya states: 'As the verse says: "If toward such dharmas / one generates vigorous diligence, / meditates in dhyāna, and truly contemplates, / at that time one is called a brāhmaṇa." This was spoken by the Buddha to make the true Dharma abide long; the true Dharma abiding long means practice abiding.' The Mahāparinirvāṇa-sūtra states: 'For instance, the Buddha entered dhyāna in the late afternoon, up until the next morning when he arose from dhyāna, and without anyone asking, by his knowledge of others' minds, he himself preached the Dharma, up to extensive expositions. Such scriptures spoken spontaneously without being asked are called udāna.' Although the instances pointed to differ, the underlying principle is the same. Question: Why is it that when a requester makes no utterance, it is not called requesting a teaching, yet when the Tathāgata remains silent, it is accepted as constituting an answer? Answer: Requests are of two kinds: first, mental intention; second, oral proclamation. Oral proclamation sets karma in motion and is earnest and grave; therefore it constitutes a request. A mere mental thought is slight; therefore in the scriptures it is not called a request. Answers are also of two kinds: first, silence; second, speech. Provided it gives rise to understanding, it is called an answer; it does not depend on heaviness or lightness, so it is not like asking. Moreover, in various scriptures, the Buddha knows their thoughts and immediately preaches the Dharma for them; thus even without words, it is also called a request. But to emphasize the importance of spoken words, it is given the name request; without words, it is not a request. Another question: Since there are sūtras spoken spontaneously without being asked, why are there no sūtras with questions but no answers? Answer: Among the twelve divisions, only when Dharma is spoken does it constitute a scripture; where there is no question but an answer, it can constitute a scripture. Without speech it does not constitute a scripture; where there is a question but no answer, it does not constitute a scripture. Yet in principle, where questions are set aside [unanswered], they are also called scriptures. Furthermore, in the realm of the Buddha Gandhahastin, both kinds are absent; scent performs the Buddha's work, and without speech scriptures are constituted. In this world, the Tathāgata uses sound to perform the Buddha's work; therefore without an answer, it cannot constitute a scripture. The twelve divisions of scriptures do not require a question to be called scriptures; hence there are udāna sūtras spoken spontaneously without being asked.

Regarding the characteristics of nidāna (緣起), fascicle 81 states: 'It refers to expounding dharmas based on a request. As the sūtra states: "The World-Honoured One at one time, relying on Mṛgāra's son, expounded the essentials of the Dharma for the monks." Also, it refers to all speech included in the Vinaya based on the path of causal arising for the Prātimokṣa. Also, in that place it is spoken like this: The World-Honoured One, relying on such-and-such circumstances and relying on such-and-such events, spoke such-and-such words.' This possesses three meanings to be called nidāna: first, spoken due to a request; second, rules established due to an offense; third, Dharma spoken due to an incident—as should be understood in sequence. Treatises like the Abhidharmasamuccaya only have the first two; the Mahāparinirvāṇa-sūtra only has the latter one. The Abhidharmasamuccaya and others say: 'Nidāna means spoken due to a request; also, rules of training are formulated due to causal conditions.' The Mahāparinirvāṇa-sūtra states: 'Like the underlying causes of the sūtra verses. For instance, in the city of Śrāvastī there was a man who caught birds with a net and released them after catching them. The World-Honoured One, knowing the origin and circumstances, spoke a verse: "Do not belittle small evils, / thinking they bring no disaster; / though water drops are tiny, / they gradually fill a large vessel." This is called a nidāna-sūtra.' This is only preaching Dharma due to an incident, so neither is complete. Only fascicle 81 is comprehensive in meaning.

Regarding the characteristics of avadāna (譬喻), the Mahāparinirvāṇa-sūtra states: 'Like the parables spoken in the Vinaya, this is called an avadāna-sūtra.' The Abhidharmasamuccaya and others say: 'It refers to allegorical teachings in various sūtras to make the original meaning clear and pure.' Fascicle 25 says: 'It refers to where there are parable teachings.' The Abhidharmasamuccaya only mentions parables in sūtras; the Mahāparinirvāṇa-sūtra only mentions parables in the Vinaya; the Yogācārabhūmi comprehensively mentions parables in sūtras, the Vinaya, and treatises—all are included in this.

Regarding the characteristics of itivṛttaka (本事), fascicle 81 states: 'It refers to expounding all past events of the past limit, excluding jātaka; expounding all other events of the past limit, excluding the Buddha's jātakas, is called itivṛttaka.' The Abhidharmasamuccaya states: 'That is, expounding events associated with previous lives of the noble disciples and others.' The Mahāparinirvāṇa-sūtra states: 'As the Buddha said: "Monks, you should know that what I expounded when I appeared in the world is called sūtra; Krakucchanda Buddha called it the Drum of Amṛta; Kanakamuni Buddha called it the Mirror of Dharma; Kāśyapa Buddha called it Discriminating Emptiness." This is called itivṛttaka.' The Abhidharmasamuccaya only mentions past events of disciples, contrasting with jātaka which belongs to bodhisattvas, so it only speaks of personal events. The Mahāparinirvāṇa-sūtra only mentions past doctrinal events. The Yogācārabhūmi comprehensively speaks of everything in the past—whether persons or doctrines, ordinary beings or noble ones—all are called itivṛttaka.

Regarding the characteristics of jātaka (本生), fascicle 25 of the Yogācārabhūmi and fascicle 6 of the Xianyang state: 'It refers to expounding the World-Honoured One's past lifetimes in various directions, whether being born or dying, practicing bodhisattva practices, or performing difficult practices—this is called jātaka.' This means expounding the World-Honoured One's past lives, having bodies of death and birth in certain places, the bodhisattva practices practiced, and all difficult practices performed—all are called jātaka. The Abhidharmasamuccaya and fascicle 81 state: 'That is, expounding original events associated with various bodhisattva practices.' The Mahāparinirvāṇa-sūtra states: 'As when the Buddha, the World-Honoured One, originally as a bodhisattva, became a deer, a bear, a musk deer, a rabbit, up to extensively becoming a garuḍa, etc., the bodies he received—this is called a jātaka-sūtra.' The Abhidharmasamuccaya only mentions bodhisattva practices. The Mahāparinirvāṇa-sūtra only mentions past bodhisattva bodies. The Yogācārabhūmi comprehensively speaks of both bodies and practices of past bodhisattvas—all are called jātaka.

Regarding the characteristics of vaipulya (方廣), fascicle 81 states: 'It refers to expounding the bodhisattva path, like expounding the seven stages, the four bodhisattva practices, and the one hundred and forty unshared Buddha-dharmas. Moreover, this Dharma is vast, manifold, extremely high and great, and of long duration.' The meaning here is: expounding the bodhisattva path and unshared Buddha-dharmas, the principle of the two emptineses, uprightly containing the fullness of merit and wisdom—this is called vaipulya. It exists only in the Mahāyāna and does not extend to the Hīnayāna. The Mahāparinirvāṇa-sūtra calls it vaipulya-sūtra. The Abhidharmasamuccaya states: 'It is also called extensive demolition, and also called incomparable. Because it is the locus of benefit, peace, and joy for all sentient beings, and because it expounds vast and profound dharmas, it is called vaipulya. Being able to demolish all hindrances, it is called extensive demolition. Having no dharmas to compare with it, it is called incomparable. Being based solely on the Mahāyāna, it is called vaipulya.' Fascicle 21 of the Yogācārabhūmi states: 'Śrāvakas possess all twelve,' listing vaipulya for them. Furthermore, fascicle 3 of the Mahāparinirvāṇa-sūtra states: 'The Mahāyāna has nine, which does not prevent the Hīnayāna from having twelve; therefore, there is also vaipulya in the Hīnayāna.' Here, the true Dharma is called "fang" (square/correct). It can also mean that the principle of cause and effect is correct, because expounding the principle of the four truths is extremely correct. Extensively setting forth and containing is called "guang" (broad); hence the Hīnayāna possesses it. The Lotus Sūtra, Yogācārabhūmi, etc., only speak of the Mahāyāna. The Mahāparinirvāṇa-sūtra speaks of both comprehensively, and its text is the most accurate.

Regarding the characteristics of adbhutadharma (希法), fascicle 6 of the Xianyang states: 'It refers to expounding in various scriptures the shared and unshared virtues possessed by the eight assemblies of the Buddhas and disciples, as well as other supreme, extraordinary, marvelous, and profound dharmas—this is adbhutadharma.' The meaning here is: merely expounding virtues and marvelous events is called adbhutadharma. The Mahāparinirvāṇa-sūtra states: 'When the Bodhisattva was first born, he immediately took seven steps, radiated great light illuminating the ten directions, a monkey offered honey, a white-necked dog listened to the Dharma, Māra transformed into a blue ox walking among earthen bowls causing them to bump into one another without damage. As when the Buddha was first born and entered the heavenly temple, causing the deity statues to rise and descend to pay homage—these are called adbhutadharma.' This speaks of extraordinary events of the Buddha and others as adbhutadharma, without mentioning virtues or events of disciples. The Abhidharmasamuccaya states: 'If one expounds the utmost rare and extremely marvelous dharmas of śrāvakas, great bodhisattvas, and the Tathāgatas.' It only mentions extraordinary dharmas of the noble ones, without mentioning the rest; they do not contradict each other.

Regarding the characteristics of upadeśa (論議), fascicle 81 states: 'It refers to cyclically investigating and examining the mātṛkā in various scriptures. All nītārtha sūtras are called mātṛkā, referring to where the World-Honoured One himself extensively discriminates the characteristics of dharmas. Also, noble disciples who have already seen the traces of truth, relying on their own realization, also unerringly discriminate the essential natures of dharmas; this is also called mātṛkā.' Mātṛkā is also called Abhidharma. The Mahāparinirvāṇa-sūtra states: 'Like the various sūtras spoken by the Buddha, the World-Honoured One: if one extensively expounds and discriminates their characteristics based on theoretical debate, this is called an upadeśa-sūtra.' Fascicle 6 of the Xianyang, fascicle 25 of the Yogācārabhūmi, and the Abhidharmasamuccaya all say: 'What is upadeśa? It refers to all mātṛkā and Abhidharma that investigate the profound meanings of sūtras and proclaim the essential tenets of all scriptures—this is called upadeśa.' The Mahāparinirvāṇa-sūtra only mentions upadeśa spoken by the Buddha, the World-Honoured One, whereas the Xianyang and others only mention upadeśa scriptures spoken by disciples, each citing one kind. However, fascicle 81 of the Yogācārabhūmi encompasses both kinds, because it allows disciples to compose the Abhidharmapiṭaka as upadeśa scriptures. In this way, the similarities and differences in characteristics among the twelve divisions of teachings have been generally explained; may comprehensive scholars find no perplexity therein. For detailed explanations of these characteristics, see fascicles 25 and 81 of the Yogācārabhūmi, fascicle 6 of the Xianyang, fascicle 11 of the Abhidharmasamuccaya, and fascicle 15 of the Mahāparinirvāṇa-sūtra; other places are all abridged. All apparent discrepancies have been harmonized accordingly.