大乘法苑義林章 2.14

2.14

Ninth, on the analysis of sequence. Examining various passages, the presentation of this sequence is roughly of two kinds: first, the sequence according to depth and shallowness, as Vasubandhu's Commentary on the Mahāyānasaṃgraha states that the Śrāvaka Piṭaka comes first and the Bodhisattva Piṭaka comes last. Second, in other passages, the sequence according to superiority and inferiority is also presented, with the Bodhisattva Piṭaka coming first and the Śrāvaka Piṭaka coming last. By extension to the three vehicles, the sequence of the three piṭakas for the pratyekabuddha and so on is also like this. Furthermore, there are three sequences of earlier and later: The first sequence: first the Sūtra, next the Vinaya, and finally the Abhidharma Piṭaka. There are five meanings that form this sequence: 1. Based on the sequence of preaching: The Lalitavistara states, 'Upon the completion of the sixth seven-day period following the Buddha's attainment of awakening, in the Deer Park of the sages in Vārāṇasī, he preached the Dharma of the four truths for Koṇḍañña and the others, which is the Sūtra. Next, in the city of Śrāvastī, on account of Kalandaka's son, he prohibited unchaste conduct, next preaching the Vinaya. Later, in the Great Assembly Hall beside the Monkey Pool in Vaiśālī, seeing the fundamental and derivative causes and conditions of the venerable senior monks of the Vṛji clan, the Buddha taught freedom from the five terrors, preaching the Abhidharma last.' 2. The sequence of redaction: He first commanded Ānanda to compile the Sūtra, next commanded Upāli to compile the Vinaya, and later Mahākāśyapa personally compiled the Abhidharma. However, the Lalitavistara instead says that Ānanda compiled that Abhidharma later. Paramārtha said, 'Pūrṇa Maitrāyaṇīputra compiled the Abhidharma.' 3. The sequence of those transformed: He preached the Sūtra for those newly entering the Dharma, preached the Vinaya for those already entered into the Dharma, and preached the Abhidharma Piṭaka for those with abandonment and realization. 4. The sequence of root and branch: Sūtras are the root; morality is produced from this, and prajñā is then able to arise. 5. The sequence of broad and narrow: Sūtras explain and give rise to the three trainings; the Vinaya explains and gives rise to two trainings; the Abhidharma explains only prajñā. Therefore the sūtras come first and the Abhidharma comes last. The second sequence is stated on the basis of cultivation: Morality is coarse and easy to cultivate, next is samādhi, and prajñā comes last as it is the most difficult to accomplish. Proceeding from shallow to deep is the natural law of cultivation; thus first is the Vinaya, next the Sūtra, and finally the Abhidharma. The third sequence is stated on the basis of superiority and inferiority: The Abhidharma explains and gives rise to prajñā, which is the root of the wisdom of all modes (sarvākārajñatā). Samādhi is able to clarify and purify the mind, generating prajñā to enable one to realize the Dharma. Upholding the precepts keeps one free from evil, taming body, speech, and mind. Therefore, first is the Abhidharma, next the Sūtra, and finally the Vinaya. Furthermore, there is no fixed sequence, because they were preached according to what was appropriate. However, the various sūtras mostly rely on the first single sequence to distinguish the three piṭakas; the sequence of the six piṭakas should be understood by analogy according to the meaning.