[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) › 2.22 # 大乘法苑義林章 2.22 大乘法苑義林章 2.22 - **Language:** Classical Chinese ### [2.22](https://indike.org/pramana/in.bauddha.taisho.1861.2.22) 第五廢立者，何故但立十二分教，不增不減？《涅槃經》云「能聽法者所宜聞故，三乘通說。以轉法輪三周總說有十二行，能詮彼教類分十二。又以破十二支、入十二處，所以說法亦分十二。」此總廢立。別廢立者，如是聖教，長行偈頌相對為門，乃有直說及非直說。重頌單頌相對為門，說有應頌及於諷誦。無問有問相對為門，說有無問及於有問。因緣經有別請者，名因請而說，即是問也。佛事非佛事相對為門，陳其宿世說有本事及有本生。如是亦應記非記相對、法喻相對、廣略相對、曾未曾相對、論不論相對為門。又亦應立本末相對，謂即所說本事、本生，亦應對立末事、末生。此不應爾，如十力中立處非處、上根下根所有智力，更不對立自業非業，乃至不立漏盡不盡所有智力。經中亦爾，且立直說及非直說等，不應立有記非記等，以信樂者應宜聞故。又別解者，勝事可記，令其厭惡而欣善故，立記別經。不可記者，欣厭義微，故無非記。諸有智者以喻得解，舉喻成法，理有大益，故有喻經。非喻之經無別勝用，但總立之為契經等，故無非喻。如是乃至論不論經，理解亦爾。廣勝於略、曾劣未曾、論勝非論、竝非齊故、略之不立。此依聲聞有廣教故。既有本經今立末者、授記經中已是末故。又現在等法其事可見、未來果法微細難知、故更不別立名末事末生。現果法彰、但可陳其宿生因事令知現果、欣厭義成、故但立彼本事本生、不別立於末事末生。或記別經亦名末事末生，等經無失。 > Fifth, regarding establishment and omission: Why are only twelve branches of teaching established, neither more nor less? The \*Nirvāṇa-sūtra\* states: "Because they are what those capable of hearing the Dharma ought to hear, they are expounded generally across the three vehicles. Because the three turnings of the wheel of the Dharma have twelve aspects in total summary, the teachings capable of expressing them are classified into twelve types. Furthermore, because they shatter the twelve links \[of dependent origination\] and enter the twelve sense fields, the expounding of the Dharma is likewise divided into twelve." This is the general explanation of establishment and omission. As for the specific establishment and omission: in these sacred teachings, prose and verse are paired as complementary gates, whereby there are direct statements and non-direct statements. Reiterative verse and independent verse are paired as complementary gates, whereby there are \*geya\* and \*gāthā\*. Unsolicited and solicited are paired as complementary gates, whereby there are \*udāna\* and solicited teachings. \*Nidāna\* scriptures that have a specific petitioner are termed "expounded due to a request," which is indeed a questioning. Deeds of the Buddha and deeds of non-Buddhas are paired as complementary gates, recounting past lives through the expounding of \*itivṛttaka\* and \*jātaka\*. In this way, there should also be established gates pairing vyākaraṇa and non-vyākaraṇa, dharma and parable, broad and brief, unprecedented and not-unprecedented, and upadeśa and non-upadeśa. Furthermore, there should also be established a pairing of fundamental and subsequent: that is, for the expounded \*itivṛttaka\* and \*jātaka\*, there should also be counter-established subsequent events and subsequent rebirths. This should not be so. Just as among the ten powers there are established the cognitive powers regarding the possible and the impossible and the superior faculties and inferior faculties, but there is no counter-establishment of one's own karma and non-karma, nor is there established a cognitive power regarding the exhaustion and non-exhaustion of outflows; so too it is in the scriptures. For the time being, direct statements and non-direct statements and so forth are established, but there should not be established vyākaraṇa and non-vyākaraṇa, and so on, because they are what those with faith and joy ought to hear. Moreover, according to a distinct explanation: excellent events can be predicted, causing \[beings\] to turn away in aversion from evil and rejoice in the good; hence the \*vyākaraṇa\* scriptures are established. Those that cannot be predicted have little significance for aversion and rejoicing, so there is no "non-vyākaraṇa." Wise people gain understanding through parables, and citing parables establishes the Dharma with great doctrinal benefit; hence there are \*avadāna\* scriptures. Non-parable scriptures have no distinct superior function, but are merely established collectively as \*sūtra\* and so forth; hence there is no "non-parable." The theoretical understanding of scriptures from this down to \*upadeśa\* and non-\*upadeśa\* is also like this. Broad is superior to brief, what has occurred before is inferior to the unprecedented, and discussion is superior to non-discussion; since they are not equal, the brief and so forth are not established. This is because there are expansive teachings based on the śrāvakas. Since there are fundamental scriptures, as for establishing subsequent ones now: within the \*vyākaraṇa\* scriptures there are already the subsequent. Furthermore, the events of present dharmas can be seen, whereas the future resultant dharmas are subtle and difficult to know; hence they are not separately established with the names "subsequent events" and "subsequent rebirths." Present resultant dharmas are manifest, and one need only recount the causal events of their past lives to make the present results known, whereby the purpose of aversion and rejoicing is achieved; hence only \*itivṛttaka\* and \*jātaka\* are established, without separately establishing subsequent events and subsequent rebirths. Alternatively, \*vyākaraṇa\* scriptures are also named subsequent events and subsequent rebirths; thus there is no error in these scriptures. > — English (machine translation) (machine translation) - [Previous: 2.21](https://indike.org/pramana/in.bauddha.taisho.1861.2.21) - [Next: 2.23](https://indike.org/pramana/in.bauddha.taisho.1861.2.23) - [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.2.22) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1861.2.22](https://indike.org/pramana/in.bauddha.taisho.1861.2.22) · Pramāṇa