大乘法苑義林章 2.6

2.6

第二名數增減者，經量部師唯立二藏：一素呾纜藏、二毘奈耶藏。彼部師說：經律二藏有別部類，佛及弟子俱無別部。說對法藏，但諸經中詮於慧處名為對法，弟子等論但釋經疏，非是藏攝。如《順正理》第一卷說。然大乘中亦依機行說於教門以分二藏：一菩薩藏、二聲聞藏。《瑜伽論》第二十五、三十八、八十一、八十五卷，《對法》第十一、《顯揚》第六及第二十、世親《攝論》第一卷中廣自建立。由彼獨覺教、理、行、果少於聲聞教，從多為藏但名聲聞藏，即依半、滿以分二藏。故獨覺者唯證生空、唯斷人執，攝入聲聞。又初發心亦依聲故，從彼入故，亦名聲聞。如《法花經》、《涅槃》等說。然大乘中及薩婆多等諸部同說有三藏：一素呾纜、二毘奈耶、三阿毘達摩。薩婆多義，如《毘婆沙》；大乘教者，如前所引。《普曜經》及《阿闍世王經》亦說有三藏：一菩薩、二獨覺、三聲聞。由機不同教亦有異，前以行等多無異故攝入聲聞，今據機果行有少殊故別開也。或說四藏，如《僧祇律》、《分別功德經》，同大眾部素呾纜等三藏之外別立雜藏，謂但詮定名素呾纜，若但詮戒名毘奈耶，若但詮慧名為對法，若合二詮或合三詮名為雜藏。《分別功德經》中廣解四別。《集藏傳》說：一經、二律、三者大法、四者雜藏。迦栴延造竟持用呈佛，佛言上法，故名大法。於中破癡益於世間，此眾經明，故名大法。如是更有二復次解，不能煩引。佛說宿緣，羅漢亦說，天魔外道，故名雜藏。中多偈頌問十二緣，此各異入，是名雜藏。今觀此傳初釋之意，唯佛世尊自說宿緣名素呾纜，羅漢亦說名為雜藏。第二釋意，若唯詮定名素呾纜，兼詮慧等名為雜藏。問十二緣，此各異入，詮於慧故。今此初解，即當彼傳第二。復次犢子部中亦說四藏：一經；二律；三對法；四明咒，此藏之中集諸咒故。其三世、無為、不可說等五種法藏，彼說所詮，非此能詮。法藏部中說有五藏，即於此四加菩薩藏，明諸菩薩本所行事。《成實論》中說有五藏，說三藏已，復說雜藏及菩薩藏。然大乘中亦說六藏，《瑜伽》、《顯揚》、《對法》、《攝論》天親釋言，菩薩、聲聞各有三藏。《法花經》言「不得親近小乘三藏」，故知大乘亦有三藏，故分成六。獨覺教少，又復更無別戒律等，故無三藏可分成九，義可有七。小乘說四，大乘說三，故義成七，然無別文。又《胎藏經》及大眾部又說八藏，菩薩、聲聞各有四故。或可說九，《普耀》等經既說有三，此各成三，故義立九。或為八萬四千法藏。如是增減略為七異，謂二、三、四、五、六、七、八。若別說有八萬四千，乘此廣說有八俱胝四十洛叉，如《宗輪疏》具廣分別。總是第二名數增減。

Second, concerning the increase and decrease in number: the Sautrāntika masters establish only two piṭakas: first, the Sūtra-piṭaka; second, the Vinaya-piṭaka. The masters of that school state that the two piṭakas of sūtras and vinaya form distinct classes, whereas neither the Buddha nor his disciples had a distinct class [of texts] called the Abhidharma-piṭaka; rather, passages in the various sūtras that explain wisdom are termed abhidharma, and the treatises of the disciples and others merely annotate and comment on the sūtras, not being subsumed under a piṭaka, as stated in the first fascicle of the Nyāyānusāra. However, within the Mahāyāna, the teaching is also divided into two piṭakas based on the capacities and practices [of beings]: first, the Bodhisattva-piṭaka; second, the Śrāvaka-piṭaka. These are extensively established in the twenty-fifth, thirty-eighth, eighty-first, and eighty-fifth fascicles of the Yogācārabhūmi, the eleventh fascicle of the Abhidharmasamuccaya, the sixth and twentieth fascicles of the Xianyang shengjiao lun, and the first fascicle of Vasubandhu's Commentary on the Mahāyānasaṃgraha. Because the teaching, doctrine, practice, and fruit of the pratyekabuddhas are fewer than those of the śrāvakas, the piṭaka is named solely after the greater part as the Śrāvaka-piṭaka; that is, the two piṭakas are distinguished based on the incomplete and the complete [teachings]. Thus, because pratyekabuddhas only realize the emptiness of persons and only eliminate the grasping at a personal self, they are subsumed under the śrāvakas. Furthermore, because their initial generation of the mind [for bodhi] also relies on hearing the voice [of a Buddha] and they enter through that, they are also named śrāvakas, as stated in such texts as the Lotus Sūtra and the Nirvāṇa Sūtra. However, within the Mahāyāna as well as the Sarvāstivāda and other schools, it is commonly stated that there are three piṭakas: first, the sūtra; second, the vinaya; third, the abhidharma. The Sarvāstivāda position is as found in the Vibhāṣā; the Mahāyāna teaching is as cited above. The Lalitavistara and the Ajātaśatrukaukṛtyavinodana-sūtra also state that there are three piṭakas: first, the bodhisattva; second, the pratyekabuddha; third, the śrāvaka. Because the capacities [of beings] differ, the teachings also differ; whereas previously they were subsumed under the śrāvakas because their practices and so forth were largely the same, here they are separately opened up because their capacities, fruits, and practices are slightly distinct. Alternatively, some speak of four piṭakas, such as the Mahāsāṃghika-vinaya and the Fenbie gongde jing, which, in agreement with the Mahāsāṃghika school, establish a Miscellaneous Piṭaka in addition to the three piṭakas of sūtras and so forth; that is, what solely explains samādhi is named sūtra, what solely explains discipline is named vinaya, what solely explains prajñā is named abhidharma, and what combines two explanations or combines three explanations is named the Miscellaneous Piṭaka. The Fenbie gongde jing extensively explains these four distinctions. The Record of the Compilation of the Piṭakas states: first, sūtras; second, vinaya; third, the Great Dharma; fourth, the Miscellaneous Piṭaka. After Kātyāyana composed it, he presented it to the Buddha; the Buddha declared it to be the supreme Dharma, hence it is named the Great Dharma. Within it, ignorance is broken and benefit is brought to the world; since this illuminates the various sūtras, it is called the Great Dharma. There are two further alternative explanations like this, which cannot be cited in detail. Past karmic causes spoken by the Buddha, and also spoken by arhats, gods, māras, and non-Buddhists, are therefore named the Miscellaneous Piṭaka. Therein are many verses questioning the twelve links of dependent origination; because these enter differently, it is named the Miscellaneous Piṭaka. Now observing the purport of the first explanation in this record, only past causes spoken by the Buddha, the World-Honoured One, himself are named sūtras, whereas those also spoken by arhats are named the Miscellaneous Piṭaka. According to the purport of the second explanation, if [a text] solely explains samādhi, it is named sūtra, whereas if it additionally explains prajñā and so forth, it is named the Miscellaneous Piṭaka. The questions on the twelve links of dependent origination are distinct entries because they explain prajñā. This present first interpretation corresponds to the second in that record. Furthermore, the Vātsīputrīya school also speaks of four piṭakas: first, sūtras; second, vinaya; third, abhidharma; fourth, dhāraṇī-mantras, because all the mantras are compiled within this piṭaka. Their five kinds of dharma-piṭakas—the past, present, and future, the unconditioned, the ineffable, and so forth—are the explained contents according to them, not the explaining texts spoken of here. The Dharmaguptaka school speaks of five piṭakas, adding the Bodhisattva-piṭaka to these four to explain the past practices of the bodhisattvas. The Tattvasiddhi-śāstra speaks of five piṭakas: having stated the three piṭakas, it further speaks of the Miscellaneous Piṭaka and the Bodhisattva-piṭaka. However, the Mahāyāna also speaks of six piṭakas; in the commentaries of Vasubandhu on the Yogācāryabhūmi, the Xianyang, the Abhidharmasamuccaya, and the Mahāyānasaṃgraha, it is stated that the bodhisattvas and śrāvakas each have three piṭakas. The Lotus Sūtra says, 'One should not associate with the three piṭakas of the Hīnayāna'; therefore, we know that the Mahāyāna also has three piṭakas, and thus they are divided into six. The teachings for pratyekabuddhas are few, and moreover they have no separate vinaya or the like; hence there are not three piṭakas that could be divided into nine. Conceptually, there could be seven: the Hīnayāna speaks of four and the Mahāyāna speaks of three, so conceptually seven are formed, but there is no specific textual passage [for this]. Furthermore, the Garbhāvakrānti-sūtra and the Mahāsāṃghika school also speak of eight piṭakas, because the bodhisattvas and śrāvakas each have four. Or one may speak of nine: since sūtras such as the Lalitavistara speak of three, and each of these comprises three, conceptually nine are established. Or they may be eighty-four thousand dharma-piṭakas. These increases and decreases are, in brief, seven different [groupings], namely two, three, four, five, six, seven, and eight. If spoken of separately as eighty-four thousand, expanding upon this, there are eighty million four hundred thousand, as extensively differentiated in the commentary on the Samayabhedoparacanacakra. All of this constitutes the second [section], on the increase and decrease in name and number.