大乘法苑義林章 2.28

2.28

第七問答分別者，問：十二分教，何故長行略說初名契經，不名論義。乃至循環研覈後名論議，乃至不名契經？答曰：彼教得名隨義增上，略說貫穿長行增上但名契經，乃至不名論議教等。問答、循環、研覈、增上但名論議，乃至不名契經。問：何故契經為初乃至論議為後，如是次第？答曰：此依文義先後相對以辨次第。如是貫穿長行略說其義未了，故有應頌一對明訖。其長行中有記別事，故次記別。其偈頌中又非重頌，故次諷誦。此前長行及後偈頌，有無因說，故次自說。有有因說，故次緣起。其前長行及偈既有但法說，後有喻說，故次譬喻。其法喻中有說弟子及佛自身往世事意，先人後已，故次本事、次後本生。此前諸法理有正不正，教行有寬狹。理有不正教行狹者，即如前說。九分教名理有正方者，教行寬廣者名為方廣，故次後說。理教既有寬廣，說事亦有未曾，故次希法。上來十一但隨所宜方便引說，於深法相未能研究，為顯深理究問推尋，故次論議。故十二分教，有如是次第，亦是廢立增減所由。

Seventh, the analysis through questions and answers: Question: Among the twelve divisions of teaching, why is the brief exposition in prose initially called 'sūtra' and not called 'upadeśa,' down to why is the cyclic investigation at the end called 'upadeśa' and not called 'sūtra'? Answer: Those teachings receive their names according to the predominance of their meaning. The brief exposition that threads through prose being predominant, it is solely named 'sūtra,' down to not being named the teaching of 'upadeśa,' etc. Questioning and answering, cyclic examination, and investigation being predominant, it is solely named 'upadeśa,' down to not being named 'sūtra.' Question: Why is 'sūtra' the first down to 'upadeśa' being the last, in such an order? Answer: This determines the sequence by matching the priority and posteriority of the text and meaning. In this way, threading through the prose gives a brief exposition whose meaning is not yet complete, and thus there is geya to form a pair and explain it completely. Within that prose there are matters of prophecy; hence next is vyākaraṇa. Within those verses there are also those that are not reiterative verses; hence next is gāthā. In the preceding prose and succeeding verses, there are spontaneous teachings without a request; hence next is udāna. There are teachings given on account of a cause; hence next is nidāna. Since the preceding prose and verses have teachings purely in Dharma, subsequently there are teachings with parables; hence next is avadāna. Within these teachings of Dharma and parables, there is the intent of recounting past-life events of disciples and of the Buddha himself—treating others first and oneself second—hence next is itivṛttaka, and then jātaka. Regarding these preceding dharmas, the principle has what is direct and what is not direct, and the teachings and practices have what is broader and narrower. Where the principle is not direct and the teachings and practices are narrow, it is just as taught before; where the nine divisions of teaching have a principle that is direct and vast, and teachings and practices that are broad and extensive, it is called vaipulya, and therefore is taught next. Since the principle and teachings are broad and extensive, the events recounted also have what has never occurred before; hence next is adbhutadharma. The preceding eleven are merely skillful provisional teachings guided by what is appropriate, but have not yet thoroughly investigated the profound characteristics of phenomena; in order to reveal the profound principle through thorough interrogation and deduction, next is upadeśa. Therefore, the twelve divisions of teaching have such an order, which is also the reason for establishing, omitting, increasing, or decreasing them.