大乘法苑義林章 2.11

2.11

Sixth, explaining the distinctions: explaining the distinction between the two piṭakas, and between the three piṭakas of pratyekabuddhas and so forth, although briefly explained in the section on interpreting names, is also extensively shown in the "Chapter on the Vehicles". As for the distinctions among the three piṭakas of sūtras and so forth, because they issue from the single dharmatā, great concentration, correct knowledge, and subsequently obtained great compassion, they have no distinction whatsoever. Yet, because the principles and meanings they express are each different, they constitute distinctions. Furthermore, because expressing the three trainings is called the sūtras, the vinaya and abhidharma are both themselves sūtras. Since expressing morality and concentration is called the vinaya, within the vinaya there are also sūtras, but no abhidharma. Within the abhidharma, since it expresses wisdom, it has sūtras, but only lacks vinaya. Thus it should be said that the sūtras possess all three, while the vinaya and abhidharma each possess only two. However, fascicle 11 of the Abhidharmasamuccaya states: "Removing doubt and secondary afflictions is the sūtra; removing conduct conforming to the two extremes is the vinaya; removing one's own attachment to views is the abhidharma. Furthermore, revealing the three trainings is called the sūtra; revealing morality and concentration is called the vinaya; revealing the training in wisdom is the abhidharma." This explains the distinct meanings of the three piṭakas according to distinct divisions, and so they may differ. If explained as distinctions according to what is expressed, because the sūtras possess the other two, the vinaya and abhidharma each have two kinds, the classes of distinguished meanings are as previously stated. If distinguished according to the predominance of what is expressed, the meaning differs. Furthermore, revealing the meaning of the correct Dharma, where the text and meaning are easy to understand, is the sūtra. Serving as a foundation to reveal the meaning of the Dharma is called the vinaya. Causing the wise to enjoy the joy of the Dharma is the meaning of the abhidharma. Vasubandhu explains: "Briefly, there are nine conditions for establishing the three piṭakas." Each of these three "furthermores" has three meanings, so they are divided into nine. Fascicle 20 of the Xianyang shengjiao lun states: "That the World-Honoured Buddhas clearly reveal all phenomena relying solely on the compilation of matters is the Sūtra Piṭaka. The compilation of matters refers to the four matters, the nine matters, and the twenty-nine matters. Expounding the prātimokṣa and phenomena associated with the prātimokṣa for the śrāvakas and bodhisattvas is called the Vinaya Piṭaka. There are seven characteristics that briefly subsume the prātimokṣas of bodhisattvas, from the initial reception and maintenance of rules, up through the seventh, relinquishing the disciplinary vows. Clearly differentiating and revealing all phenomena with eleven characteristics is the Mātṛkā Piṭaka." Fascicle 85 states: "Explaining the twenty-four points is called the sūtra," and so forth; it is extensive as explained there and cannot be quoted in full. In the Vibhāṣā, some say there is no distinction, because they flow from the single ocean of wisdom and conform to the single pool of awakening, because they are sustained by the ten powers and fearlessnesses, and because they arise equally from the same great compassion. Some say there is a distinction, within which there are eight different "furthermores," also extensive as stated there. In explaining the distinctions among the six piṭakas, because what is expressed by the two vehicles and the six is each distinct, they should all be understood accordingly. This is the sixth section, explaining the distinctions.