大乘法苑義林章 2.13

2.13

Eighth, establishment by masters and disciples: among these piṭaka teachings, how many were spoken solely by the Buddha, and how many are open to disciples? As fascicle 81 of the Yogācārabhūmi explains the upadeśa: "An upadeśa refers to the classics that cyclically investigate and examine the mātṛkā. All nītārtha sūtras are called mātṛkās. That is, in such places, the World-Honoured One himself extensively differentiates the intrinsic characteristics of phenomena. Moreover, in such places, noble disciples who have already seen the footprints of truth, relying on what they have directly realized, unerringly differentiate the intrinsic characteristics of phenomena; this is also called mātṛkā, and is also called abhidharma." Based on this passage, the transmitted interpretation says: it is accepted that after the Buddha's parinirvāṇa, among the twelve limbs of teachings, the single limb of upadeśa, and within the three piṭakas, the single piṭaka of abhidharma, are open to being spoken by disciples; it is not accepted that the remaining eleven limbs of teachings and the other two piṭakas are open to being spoken by disciples. Why is this? Only this abhidharma and upadeśa teaching composed by disciples has no difference in principle and meaning from the Buddha's intention. If it were verses (geya) and so forth, it would inevitably differ from the Buddha's preaching, because it would alter the Buddha's original verses. Preaching sūtras to suit capacities, and formulating precepts in response to offenses, if not spoken by the Buddha himself, would not be believed by others. For this reason, even if after the Buddha's parinirvāṇa disciples compose verses and so forth, they are all called upadeśa and abhidharma. Just as an explanation of dependent origination is still called the Abhidharma Piṭaka and called an upadeśa-sūtra, because it exhaustively investigates subtle principles and intends to express and distinguish the characteristics of phenomena. If compositions by disciples were not subsumed under the piṭakas of teaching, the piṭakas of teaching would not completely subsume the sacred teachings. Therefore, what disciples compose after the Buddha's parinirvāṇa is entirely subsumed under abhidharma and upadeśa. If spoken in the Buddha's presence during his lifetime and sanctioned by the Buddha, speaking the three piṭakas and the twelve limbs of teachings is entirely unhindered. This meaning appears more than once in the various sūtras. Due to such meaning, after the Buddha's parinirvāṇa, the two piṭakas of śrāvakas and bodhisattvas both admit of compositions by disciples. The three piṭakas spoken of in the Lalitavistara all admit of what is spoken by disciples. Within the three piṭakas, only the Abhidharma Piṭaka admits of what is spoken by disciples. Among the six piṭakas, the two Abhidharma Piṭakas are also spoken by disciples. If spoken by the Buddha himself, or spoken before the Buddha by disciples regarding the two, three, or six, all are unhindered. However, in this sūtra, it only discusses what is spoken by disciples who have seen the truths, bringing up the superior ones to show that they are free from flaws and possess realization. If discussed in truth, it also broadly includes compositions by those who have not seen the noble truths; they are also subsumed under it.