大乘法苑義林章 2.7

2.7

第三辨廢立者，小乘異說非宗所明，於大乘中唯立二藏、二種三藏，及與六藏、八萬四千等。天親菩薩《攝論》釋云「如是三藏，下乘上乘有差別故，分成二藏。」此意說云：但由獨覺教、理、行、果少於聲聞，攝入下乘中，合名聲聞藏。又如力中，根上下力雖有中力，上下相形唯有二品，或上或下，不說中力。今以上下一往相形，獨覺之教入聲聞藏，根劣業淺，所斷、所修、所證、所益皆不遍盡，不廣大故，唯說二藏。《普曜》等經立菩薩、獨覺、聲聞三藏者，隨機不同、乘行有別，以立三藏不增不減。又立素呾纜等三藏非增減者，天親菩薩有其四釋，初三復次與《對法》同。第一義云：一切過失略為三種，一者疑惑、二者二邊行、三者自見取。初不肯修、次修顛倒、後解非真，為對治彼，如其次第說有三藏。經中為彼決定說義，故令其趣入。律中開許一百一具故，令處中行。論中顯照諸法相故，令生真智。此中即是未入、已入、作證所由。第二又約初斷諸惑業說，此三皆是見道斷故，二邊行因即戒取故。第三又依障入道諸惑業說故，一切煩惱但有二類：一者猶預，疑即為先，二者決定，見取為首。舉此二種攝諸煩惱。雖求入道行諸妙行，著苦樂邊不能正證，謂在家類受欲樂邊、諸外道輩自苦行邊。為除現在此惑業故，唯說三藏。第四又諸學品莫過三種，謂戒、定、慧，一一增上，宗說三學各各不同，故唯三藏不增不減。第五又為惡律儀者、多散亂者、多煩惱者次第立三，毘奈耶、素呾纜、阿毘達磨。第六又為惡業多、愛多、見多者次第立三。第七又為瞋多、貪多及癡多者次第立三。第八又為畏惡趣、畏欲界、畏三界者次第立三。第九為得三事大般涅槃，由論得般若、由律得解說、由經得法身故。第十為得二身故立三藏，由律得法身，性解脫故；由論得報身，智為自體故；由經得化身，依定發通故。如是差別，由此三藏不增不減故。即以此義分上下乘以成六藏，更無別義。八萬四千，隨所治惑不增不減，乘此復成八百萬億諸法藏也。如《對法論》第十一說。然佛隨宜所說不定，或依捨邪歸正門說唯一藏，謂正法教藏。對所詮義藏門唯說一藏，所謂字藏。或說二乃至八萬四千，如《涅槃經》「佛唯說一因緣，謂一切有為。或乃至說十二，由宜聞故。」此藏亦爾，所立隨宜，不可為難。此即第三辨廢立也。

Third, concerning the differentiation of elimination and establishment: the divergent explanations of the Hīnayāna are not what this school clarifies; within the Mahāyāna, only two piṭakas, two kinds of three piṭakas, six piṭakas, eighty-four thousand, and so forth are established. In his commentary on the Mahāyānasaṃgraha, Bodhisattva Vasubandhu states: 'Because these three piṭakas differ between the lower vehicle and the higher vehicle, they are divided into two piṭakas.' The intention of this statement is: solely because the teaching, doctrine, practice, and fruit of the pratyekabuddhas are fewer than those of the śrāvakas, they are subsumed into the lower vehicle and collectively named the Śrāvaka-piṭaka. Again, just as among faculties, although there is a medium faculty between superior and inferior faculties, when comparing superior and inferior there are only two grades, either superior or inferior, and a medium faculty is not spoken of. Here, by tentatively comparing superior and inferior, the teaching of the pratyekabuddhas enters the Śrāvaka-piṭaka; because their faculties are inferior, their karma is shallow, and what they abandon, cultivate, realize, and benefit are neither comprehensive nor vast, only two piṭakas are taught. When sūtras like the Lalitavistara establish the three piṭakas of bodhisattvas, pratyekabuddhas, and śrāvakas, it is in accordance with the differing capacities and the distinctions in vehicle and practice that three piṭakas are established without increase or decrease. Furthermore, regarding the establishment of the three piṭakas of sūtras and so forth without increase or decrease, Bodhisattva Vasubandhu has four explanations, the first three of which agree with the Abhidharmasamuccaya. The first meaning states: all faults are, in brief, of three kinds: first, doubt; second, practicing the two extremes; third, attachment to one's own views. The first is unwilling to cultivate; the second cultivates perversely; the third understands inauthentically. To counteract them, the three piṭakas are taught respectively. In the sūtras, the meanings are definitively taught for their sake, thereby causing them to enter [the path]. In the vinaya, the one hundred and one articles are permitted, thereby causing them to follow the middle path. In the treatises, the characteristics of all phenomena are illuminated, thereby causing them to generate true wisdom. These correspond to the grounds for not yet having entered, having entered, and attaining realization. Second, it is explained in terms of the initial abandonment of defilements and karma: these three are all abandoned on the path of seeing, because the cause of practicing the two extremes is the attachment to rules and rituals. Third, it is explained in terms of the defilements and karma that obstruct entry into the path: all afflictions are of only two classes: first, vacillation, with doubt being foremost; second, determination, with attachment to views being primary. Citing these two subsumes all afflictions. Although seeking to enter the path and practicing various excellent practices, one clings to the extremes of suffering and pleasure and cannot correctly realize [the truth]—that is, the extreme of indulging in sensual pleasure among householders, and the extreme of self-mortification among non-Buddhists. To eliminate these present defilements and karma, only three piṭakas are taught. Fourth, the categories of training do not exceed three kinds, namely discipline, concentration, and prajñā, each being superior; because the primary teachings on the three trainings are distinct from each other, there are only three piṭakas, neither increasing nor decreasing. Fifth, for those with bad conduct, those with much distraction, and those with many afflictions, the three are established in order: vinaya, sūtra, and abhidharma. Sixth, for those with much bad karma, much craving, and many views, the three are established in order. Seventh, for those with much anger, much greed, and much delusion, the three are established in order. Eighth, for those who fear the miserable realms, those who fear the desire realm, and those who fear the three realms, the three are established in order. Ninth, they are established for the attainment of the three aspects of the great parinirvāṇa: because from the treatises one attains prajñā, from the vinaya one attains liberation, and from the sūtras one attains the dharmakāya. Tenth, the three piṭakas are established to attain the two bodies: from the vinaya one attains the dharmakāya, because of nature-liberation; from the treatises one attains the reward body, because wisdom is its intrinsic nature; from the sūtras one attains the transformation body, because supernatural faculties are aroused relying on samādhi. Due to these distinctions, these three piṭakas neither increase nor decrease. By means of this same principle, dividing them into the lower and higher vehicles yields six piṭakas; there is no other principle. The eighty-four thousand neither increase nor decrease according to the afflictions counteracted; expanding upon this, eight hundred million dharma-piṭakas are further formed, as stated in the eleventh fascicle of the Abhidharmasamuccaya. However, what the Buddha taught in accordance with suitability is not fixed: or, relying on the gate of abandoning the heterodox and taking refuge in the orthodox, only one piṭaka is taught, namely the piṭaka of the orthodox Dharma teachings. In contrast to the gate of the piṭaka of signified meanings, only one piṭaka is taught, namely the piṭaka of syllables. Or two up to eighty-four thousand are taught, as the Nirvāṇa Sūtra says: 'The Buddha taught only one causal condition, namely all conditioned phenomena; or he taught up to twelve, because of what is suitable to be heard.' These piṭakas are likewise; their establishment accords with suitability and cannot be objected to. This is the third [section], differentiating elimination and establishment.