大乘法苑義林章 2.20

2.20

第三釋總別名者，先釋總名、後釋別名。釋總名者，先德翻為十二部經，但以部言，義含二種：一謂部袠、二謂部類。世人謂有十二部袠，經名亦濫，總別難明。今者翻為十二分教，分者類義、支義、段義、教義。如前教有十二，義類支條分段異故，即帶數釋。釋別名者，應重述頌，可諷之頌，自陳之說，待緣而起，希有之法，方理之廣，此之六名竝依主釋。論體即議，此之一名，唯持業釋。若言契理之經，是依主釋。能契即經，是持業釋。記其因果差別，差別之記，是依主釋。若言記識分別名為記別，記即是別，是持業釋。若云譬者況也，喻者曉也，曉喻之譬，是依主釋。若言譬者類也，喻者況也，譬體即喻，是持業釋。若言本世之事、本世之生，名本事、本生，是依主釋。若本體即事，本體即生，是持業釋。此之五名竝通二釋。然此十二竝加教字，謂契經教，乃至廣說論議教者，竝持業釋。

Third, regarding the explanation of the general and specific designations: first the general designation is explained, and thereafter the specific designations are explained. In explaining the general designation, earlier virtuous masters translated it as the 'twelve divisions of scriptures' (shier bu jing). However, the word 'division' (bu) contains two meanings: first, book cases or fascicles; second, classes or categories. People of the world think there are twelve book cases, and the title of 'sūtra' is also confounded, making general and specific hard to distinguish. Now it is translated as the 'twelvefold division of teaching' (shier fen jiao). 'Division' (fen) means class, branch, section, and teaching. As the preceding teaching has twelve [kinds], differing by categories of meaning, branches, and sections, this is a compound containing a numeral (digu-samāsa). In explaining the specific designations: 'verses that should repeat an account' (geyā), 'chants that can be recited' (gāthā), 'discourses spoken of oneself' (udāna), 'arising in dependence on circumstances' (nidāna), 'marvelous phenomena' (adbhutadharma), and 'vastness of universal principle' (vaipulya)—these six titles are all genitive compounds (tatpuruṣa). 'The substance of treatises being discussion' (upadeśa)—this single title is solely an appositional compound (karmadhāraya). If one speaks of 'the scripture that accords with principle,' it is a genitive compound (tatpuruṣa); if 'that which accords is itself the scripture,' it is an appositional compound (karmadhāraya). 'Predicting differences in causes and fruits' or 'a prediction of distinctions' (vyākaraṇa) is a genitive compound (tatpuruṣa); if one says 'clearly recording and distinguishing is called vyākaraṇa' where recording is itself distinguishing, it is an appositional compound (karmadhāraya). If one says that 'dṛṣṭa' means comparison and 'anta' means clarifying, an 'illustration that clarifies' (dṛṣṭānta / avadāna) is a genitive compound (tatpuruṣa); if one says that 'dṛṣṭa' means classification and 'anta' means comparison, where the substance of illustration is itself the simile, it is an appositional compound (karmadhāraya). If one speaks of 'events of former lives' or 'births in former lives' as itivṛttaka and jātaka, they are genitive compounds (tatpuruṣa); if the past substance is itself the event or the past substance is itself the birth, they are appositional compounds (karmadhāraya). These five titles admit both compound analyses. However, when the word 'teaching' is added to all twelve, as in 'the sūtra teaching' and so forth up to 'the upadeśa teaching,' they are all appositional compounds (karmadhāraya).