[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [大乘法苑義林章](https://indike.org/pramana/in.bauddha.taisho.1861) › 2.21 # 大乘法苑義林章 2.21 大乘法苑義林章 2.21 - **Language:** Classical Chinese ### [2.21](https://indike.org/pramana/in.bauddha.taisho.1861.2.21) 第四通別者，此中諸教一往為論，據實皆有通別之相。所以者何？且契經中，《涅槃經》說「始從如是終至奉行，即十二分皆名契經。」是通相也。《瑜伽》等說「謂以長行綴緝略說所應說義，名為契經。」是別相也。別中具九，唯除二頌。此一行門以一對餘，其已對說者，下更不別說，一切應知。應頌之中亦有記別，雖無文許，然有教證。如《法花》說「舍利弗來世成佛，普智尊號名曰花光，當度無量眾。」如是等文處處非一，故應頌中亦有記別。為此重頌前長行義故。記別有三：一記弟子死生因果；二記深義；三記成佛，此即應頌，亦有記別成佛經也。餘二記別，隨應有無。應頌之中定無諷誦，諷誦非前長行直說，但以二句等說所應說。故應頌之中亦有自說，如授記等。無請者故，應頌之中理有緣起。緣起有三：一因請而說、二因犯制戒、三因事說法。如《法花經》第一卷中說一乘處，因舍利弗慇懃三請，世尊長行已為說訖，更重說故。餘二緣起，隨應有無。應頌之中理有譬喻，火宅、窮子、化城喻等。皆重說故。應頌之中理有本事，〈序品〉中說「妙吉祥言：『彼佛滅度後，懈怠者汝是。妙光法師者，今即我身是。』」既說弟子彌勒、文殊本世之事，故應頌中亦有本事。又〈化城喻品〉中佛自頌言「爾時聞法者，各在諸佛所，其有住聲聞，漸教以佛道。我在十六數，曾亦為汝說。」故應頌中定有本事，說聲聞等本生事故。應頌之中理有本生，〈常不輕品〉重頌偈云「彼時不輕，即我身是。時四部眾，著法之者，聞不輕言：『汝當作佛。』以是因緣，值無數佛。」既說不輕佛本生事，故應頌中亦有本生。十六王子，類此應知。應頌之中理有方廣，〈方便品〉云「十方佛土中，唯有一乘法，無二亦無三，除佛方便說。」一乘既是方廣深經，故應頌中亦有方廣。又《解深密》云「爾時世尊欲重宣此義而說偈言：『阿陀那識甚深細，一切種子如暴流』」等，即是應頌中有方廣也。應頌之中理有希法，〈化城喻品〉云「大通智勝佛，十劫坐道場，佛法不現前，不得成佛道。」又云「東方諸世界，五百萬億國，梵宮殿光耀，昔所未曾有。」說佛十劫坐於道場不得成佛，及佛神通令其十方各各五百萬億國土光明晃耀，是佛世尊希奇之事，故應頌中亦有希法。應頌之中理有論議，如《解深密經》說三無性已，爾時世尊欲重宣此義而說頌言：「相、生、勝義無自性，如是我皆已顯示。若不知佛此密意，失壞正道不能往。故於其中立一乘，非有情姓無差別。」此既研覈三無性法說為密意，又重頌前所說諸義，故應頌中亦有論議。由此雖無正文誠證，許應頌中有通有別。然以理證，如前所引，義可成立。故應頌中其通相者，具十一分，并自說故。此約通相脩多羅說，別相者無。若對於後，唯有其九，除前契經、後諷誦故。其別相者，如諸教說。上來廣引一法為例，餘但略指不能煩引，學者宜應子細研究。其記別中亦有通別，通相之中有說有五，謂自說、因緣、方廣、希法、論議經也。不見記別、諷誦說故，亦無說喻而授記故。本事、本生皆說過去，記別記於未來生事，故不說有。此依授記死生成佛，名為授記。有說：不爾。若分明記別諸了義經名記別者，記別亦有諷誦、譬喻、本事、本生，有後九分。諷誦之中通有後八，自說通相具有後七，因緣通相具有後六，方廣等教亦有待請因事說故，譬喻通相但有後五。有義：但有後之三種，無本事、本生，不見喻說此二種故。本事通相有後三分，唯無本生，師資別故。本生亦有後之三種，方廣通相具有後二，希法通相具有後一。記別以下其別相者，隨其所應有多有小，文不定故。或有釋言：餘所不攝名為別相。亦隨義釋，然稍難知。如是總釋諸通相者，契經、記別、自說、因緣、譬喻、方廣、希法、論議。此之八部具攝餘十一，可於其中具有十二。故《涅槃》中從十二部出脩多羅，脩多羅中流出方廣，方廣之中具攝十二也。所餘一切，准此應知。應頌、諷頌、本事、本生此之四部各有餘十。應頌、諷誦定各互無。本事、本生互無亦爾，唯可於中有十一。故此中有者，或可具有，非決定有。且如記別，非記之處即不攝之。乃至論議，非是研覈追尋之處，即亦不攝。隨應或有，義可具足，非定有也。 > Fourth, regarding the general and specific: although these teachings are discussed provisionally here, in reality they all possess both general and specific characteristics. Why is this? Taking sūtra first, the Mahāparinirvāṇa-sūtra states: 'From "Thus have I heard" down to "they rejoiced and practiced it," all twelve divisions are termed sūtras.' This is the general characteristic. The Yogācārabhūmi and other texts state: 'The brief explanation in continuous prose of the meanings that ought to be explained is called a sūtra.' This is the specific characteristic. Among the specifics, it possesses nine \[divisions\], excluding only the two kinds of verse. In this doctrinal approach, one takes one against the remainder; what has already been treated in mutual contrast will not be stated separately below, as should be understood across all cases. Within geya (verses repeating prose) there is also vyākaraṇa (prediction/clarification). Although no explicit text directly grants this, there is scriptural evidence. As the Lotus Sūtra says: 'In future ages Śāriputra will become a Buddha, / the venerable one of Universal Wisdom named Flower Light, / who will deliver measureless beings.' Passages such as this are found in many places, and therefore within geya there is also vyākaraṇa, because it repeats in verse the meaning of the preceding prose. There are three kinds of vyākaraṇa: first, predicting disciples' causes and fruits in birth and death; second, resolving profound meanings; third, predicting the attainment of buddhahood. Here, geya also includes the sūtra predicting the attainment of buddhahood. The other two kinds of vyākaraṇa are present or absent as appropriate. Within geya there is definitely no gāthā (independent chant), for gāthā is not a direct statement repeating preceding prose, but explains what should be explained in two lines and so forth. Within geya there is also udāna (spontaneous utterance), as in bestowals of prophecy and the like where there is no petitioner; within geya there is logically nidāna (causal origination). There are three kinds of nidāna: first, spoken because of a request; second, precepts formulated because of a transgression; third, Dharma taught because of an event. For example, in the first fascicle of the Lotus Sūtra where the One Vehicle is taught, Śāriputra earnestly requested it three times; the World-Honoured One had already expounded it in prose, and then repeated it in verse. The other two kinds of nidāna are present or absent as appropriate. Within geya there are logically avadāna (similes/parables), such as the parables of the burning house, the destitute son, and the conjured city, since all are repeated in verse. Within geya there is logically itivṛttaka (stories of former events): the 'Introductory Chapter' states, 'Mañjuśrī said: "After that Buddha passed into extinction, / the indolent one was you; / the Dharma Master Candrasūryapradīpa's Varaprabha / was myself now."' Since this speaks of the past events of the disciples Maitreya and Mañjuśrī, within geya there is also itivṛttaka. Furthermore, in the 'Parable of the Conjured City' chapter, the Buddha himself chanted: 'Those who heard the Dharma at that time / were each residing with various Buddhas; / those who remained as śrāvakas / were gradually taught the Buddha path. / I was among the number of the sixteen, / and also once preached for you.' Therefore, within geya there is definitely itivṛttaka, since it speaks of the past events of śrāvakas and others. Within geya there is logically jātaka (birth stories): the repetition verses of the 'Sadāparibhūta Chapter' state: 'The Sadāparibhūta of that time / was none other than myself. / The four assemblies at that time / who were attached to dharmas, / hearing Sadāparibhūta say, / "You will become Buddhas," / through these causes and conditions / encountered countless Buddhas.' Since this recounts the Buddha's own past life as Sadāparibhūta, within geya there is also jātaka. The sixteen prince-sons should be understood by analogy to this. Within geya there is logically vaipulya (extensive teachings): the 'Expedient Means Chapter' states: 'In the Buddha lands of the ten directions, / there is only the Dharma of the One Vehicle, / neither two nor three, / except for the Buddha's expedient teachings.' Since the One Vehicle is an extensive, profound scripture, within geya there is also vaipulya. Furthermore, the Saṃdhinirmocana-sūtra states: 'Then the World-Honoured One, wishing to proclaim this meaning again, spoke verses: "The ādānavijñāna is profoundly deep and subtle, / all seeds like a rushing torrent,"' and so forth; this is precisely vaipulya within geya. Within geya there is logically adbhutadharma (marvels): the 'Parable of the Conjured City' chapter states, 'The Buddha Mahābhijñājñānābhibhū / sat in the bodhimaṇḍa for ten kalpas; / the Buddha-dharma did not become manifest, / and he could not attain the Buddha path.' And it further says: 'In the worlds of the eastern direction, / in five hundred myriad koṭis of lands, / the Brahmā palaces shone with light, / unprecedented in the past.' Recounting that a Buddha sat in the bodhimaṇḍa for ten kalpas without attaining buddhahood, and that the Buddha's supernatural powers caused five hundred myriad koṭis of lands in each of the ten directions to blaze with light, are marvelous matters of the Buddha, the World-Honoured One; hence within geya there is also adbhutadharma. Within geya there is logically upadeśa (treatise/exposition): as in the Saṃdhinirmocana-sūtra, after having explained the three non-natures, the World-Honoured One, wishing to proclaim this meaning again, spoke verses: 'Non-nature of characteristics, of arising, and of ultimate truth— / such have I fully revealed. / If one does not know this hidden intent of the Buddha, / one ruins the correct path and cannot proceed. / Therefore among them I established the One Vehicle, / not that there is no difference among sentient beings' gotras.' Since this investigates the dharmas of the three non-natures and explains them as the hidden intent, and also repeats in verse the various meanings previously expounded, within geya there is also upadeśa. Therefore, although there is no explicit textual statement that directly grants it, geya is acknowledged to possess both general and specific aspects. When proven by reasoning as cited above, the meaning can be established. Thus, regarding the general characteristic within geya, it possesses eleven divisions, including udāna. This is stated according to the general characteristic of sūtras; the specific does not have them. If contrasted with those that follow, it has only nine, because the preceding sūtra and the subsequent gāthā are excluded. Its specific characteristic is as stated in the various teachings. The above broad citation of one category serves as an example; for the remainder I will only point them out briefly and cannot cite them in exhausting detail—scholars should examine them minutely. Within vyākaraṇa there are also general and specific characteristics: among general characteristics, some say it has five, namely udāna, nidāna, vaipulya, adbhutadharma, and upadeśa sūtras. This is because vyākaraṇa and gāthā are not seen spoken \[together\], nor is a prediction given by speaking a parable. Itivṛttaka and jātaka both speak of the past, while vyākaraṇa predicts matters of future rebirth, so they are not said to be present. This is based on prophecy regarding death, rebirth, and attaining buddhahood being called vyākaraṇa. Some say: this is not so. If clearly distinguishing and predicting various nītārtha scriptures is called vyākaraṇa, then vyākaraṇa also has gāthā, avadāna, itivṛttaka, and jātaka, possessing the subsequent nine divisions. Within gāthā, the general characteristic includes the subsequent eight; udāna in its general characteristic completely possesses the subsequent seven; nidāna in its general characteristic completely possesses the subsequent six; because vaipulya and other teachings are also spoken awaiting a request or because of an event, avadāna in its general characteristic has only the subsequent five. Another view holds: it has only the subsequent three, lacking itivṛttaka and jātaka, because similes are not seen to explain these two. Itivṛttaka in its general characteristic has the subsequent three, lacking only jātaka, because master and disciple differ. Jātaka also has the subsequent three; vaipulya in its general characteristic completely possesses the subsequent two; adbhutadharma in its general characteristic completely possesses the subsequent one. For the specific characteristics from vyākaraṇa downward, they vary in being more or fewer according to what is appropriate, as the texts are not uniform. Or some explain: that which is not subsumed by the remainder is termed the specific characteristic. This also explains according to meaning, yet is somewhat difficult to comprehend. Explaining all general characteristics in this summary manner: sūtra, vyākaraṇa, udāna, nidāna, avadāna, vaipulya, adbhutadharma, and upadeśa—these eight divisions fully subsume the remaining eleven, and among them all twelve may be present. Therefore in the Mahāparinirvāṇa-sūtra, from the twelve divisions issues the sūtra, from the sūtra flows out vaipulya, and within vaipulya all twelve are completely subsumed. All the rest should be understood by analogy to this. The four divisions of geya, gāthā, itivṛttaka, and jātaka each have the remaining ten. Geya and gāthā definitely exclude each other. The mutual exclusion of itivṛttaka and jātaka is also like this; each may contain only eleven. Therefore, as for what is present here, they may possibly be complete, but are not definitively present. For instance, in vyākaraṇa, what is not a matter of prophecy or clarification is not subsumed by it; and so on up to upadeśa: what is not a place of investigation and scrutiny is likewise not subsumed. Present as appropriate, the meaning can be complete, but is not definitely present. > — English (machine translation) (machine translation) - [Previous: 2.20](https://indike.org/pramana/in.bauddha.taisho.1861.2.20) - [Next: 2.22](https://indike.org/pramana/in.bauddha.taisho.1861.2.22) - [Up: 2](https://indike.org/pramana/in.bauddha.taisho.1861.2) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1861~en-mt.2.21) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1861.2.21](https://indike.org/pramana/in.bauddha.taisho.1861.2.21) · Pramāṇa