[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) › 2.23 # 大乘法苑義林章 2.23 大乘法苑義林章 2.23 - **Language:** Classical Chinese ### [2.23](https://indike.org/pramana/in.bauddha.taisho.1861.2.23) 第六諸藏相攝寬狹者，初以諸藏對十二分通相相攝，後以諸藏對十二分別相相攝。初以諸藏對十二分通相相攝者，於中有三：初二藏對、次三藏對、後六藏對。二藏對者，二藏之中皆有十二。《瑜伽》第二十一，佛為聲聞說十二分，一一具列。又《涅槃經》中第三卷說「護大乘者受持九部。」彼自說九，謂除因緣、譬喻、論議，不說聲聞無此九部，故知聲聞具有十二。不可說言除九餘三名為聲聞，聲聞藏中亦有契經、應頌等故。《瑜伽》二十五說「聲聞藏中無方廣者，無有能得無上果故，說之為無。」理實通有。《法花經》中第一卷說小乘有九「我此九部法，隨順眾生說，入大乘為本，以故說是經。」彼自說九，謂除記別、自說、方廣，大遮大乘具有十二。故知二藏取互不遮，由此應作四句分別：一大全非小，如《法花經》；二小全非大，如《涅槃經》；三二俱不全，合二小分；四二俱全，合二全分。故二藏中皆具十二。三藏對者，既許契經緣起論議通相皆有十二分教，故竝相攝。如前所引教理廣成，於三藏中一一具有十二分故。記別之義既具有三，隨其所應毘奈耶攝。菩薩戒等既名方廣，毘奈耶攝理亦不違。因請因事說諸深理，故因緣經通對法藏。既從如是終至奉行皆脩多羅，故知三藏皆有十二。六藏對者，既言通相十二互通，故六藏中皆有十二。正法廣陳名為方廣，故通聲聞藏。記諸弟子死生之事，通聲聞中毘奈耶故。 > Sixth, regarding the broad and narrow mutual subsumption of the various piṭakas: first, the mutual subsumption of the various piṭakas with respect to the general characteristics of the twelve branches; next, the mutual subsumption of the various piṭakas with respect to the specific characteristics of the twelve branches. Regarding the first, the mutual subsumption of the various piṭakas with respect to the general characteristics of the twelve branches, there are three parts within it: first, the pairing of the two piṭakas; next, the pairing of the three piṭakas; and finally, the pairing of the six piṭakas. As for the pairing of the two piṭakas: within both of the two piṭakas there are the twelve \[branches\]. In \*Yogācārabhūmi\*, fascicle twenty-one, the Buddha expounds the twelve branches for the śrāvakas, enumerating each one completely. Moreover, in the \*Nirvāṇa-sūtra\*, fascicle three, it states: "Those who protect the Mahāyāna uphold nine divisions." It itself states nine, namely excluding \*nidāna\*, \*avadāna\*, and \*upadeśa\*, but it does not say that the śrāvakas lack these nine divisions; hence we know that the śrāvakas possess all twelve. One cannot say that excluding the nine, the remaining three are called the śrāvaka\[-piṭaka\], for within the śrāvaka-piṭaka there are also \*sūtra\*, \*geya\*, and so on. \*Yogācārabhūmi\*, fascicle twenty-five, states: "That there is no \*vaipulya\* within the śrāvaka-piṭaka is because there is no one who can attain the unexcelled fruit; hence it is spoken of as absent." In actual principle, it generally exists. In the \*Lotus Sūtra\*, fascicle one, it states that the Hīnayāna has nine: "This ninefold Dharma of mine is expounded in accordance with sentient beings; its basis is entry into the Mahāyāna, and for this reason I expound this scripture." It itself states nine, namely excluding \*vyākaraṇa\*, \*udāna\*, and \*vaipulya\*, broadly precluding that the Mahāyāna possesses twelve. Therefore we know that the two piṭakas are mutually non-exclusive. Hence, a fourfold categorization should be made: first, the Mahāyāna is complete while the Hīnayāna is not, as in the \*Lotus Sūtra\*; second, the Hīnayāna is complete while the Mahāyāna is not, as in the \*Nirvāṇa-sūtra\*; third, both are incomplete, combining the two minor portions; fourth, both are complete, combining the two complete portions. Therefore, within both piṭakas, all twelve are complete. As for the pairing of the three piṭakas: since it is accepted that \*sūtra\*, \*nidāna\*, and \*upadeśa\* in their general characteristics all contain the twelve branches of teaching, they completely subsume one another. As extensively established by scripture and reason cited earlier, within each of the three piṭakas, all twelve branches are possessed. Since the meaning of \*vyākaraṇa\* comprises three aspects, it is subsumed under the Vinaya as appropriate. Since the bodhisattva precepts and so on are termed \*vaipulya\*, their subsumption under the Vinaya is also not contradictory in principle. Because profound principles are expounded due to requests or due to events, \*nidāna\* scriptures correspond to the Abhidharma-piṭaka. Since from "Thus \[have I heard\]" down to "they faithfully practiced it" are all \*sūtra\*, we know that all three piṭakas have the twelve. As for the pairing of the six piṭakas: since it is said that in their general characteristics the twelve are mutually pervasive, all twelve exist within the six piṭakas. The broad setting forth of the correct Dharma is called \*vaipulya\*, so it corresponds to the śrāvaka-piṭaka. Predicting the deaths and rebirths of the disciples corresponds to the Vinaya within the śrāvaka\[-piṭaka\]. > — English (machine translation) (machine translation) - [Previous: 2.22](https://indike.org/pramana/in.bauddha.taisho.1861.2.22) - [Next: 2.24](https://indike.org/pramana/in.bauddha.taisho.1861.2.24) - [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.2.23) — English, machine translation ## Linked texts (1) - [華嚴經探玄記](https://indike.org/pramana/in.bauddha.taisho.1733.1.30) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1861.2.23](https://indike.org/pramana/in.bauddha.taisho.1861.2.23) · Pramāṇa