大乘法苑義林章 2.21

2.21

Fourth, regarding the general and specific: although these teachings are discussed provisionally here, in reality they all possess both general and specific characteristics. Why is this? Taking sūtra first, the Mahāparinirvāṇa-sūtra states: 'From "Thus have I heard" down to "they rejoiced and practiced it," all twelve divisions are termed sūtras.' This is the general characteristic. The Yogācārabhūmi and other texts state: 'The brief explanation in continuous prose of the meanings that ought to be explained is called a sūtra.' This is the specific characteristic. Among the specifics, it possesses nine [divisions], excluding only the two kinds of verse. In this doctrinal approach, one takes one against the remainder; what has already been treated in mutual contrast will not be stated separately below, as should be understood across all cases. Within geya (verses repeating prose) there is also vyākaraṇa (prediction/clarification). Although no explicit text directly grants this, there is scriptural evidence. As the Lotus Sūtra says: 'In future ages Śāriputra will become a Buddha, / the venerable one of Universal Wisdom named Flower Light, / who will deliver measureless beings.' Passages such as this are found in many places, and therefore within geya there is also vyākaraṇa, because it repeats in verse the meaning of the preceding prose. There are three kinds of vyākaraṇa: first, predicting disciples' causes and fruits in birth and death; second, resolving profound meanings; third, predicting the attainment of buddhahood. Here, geya also includes the sūtra predicting the attainment of buddhahood. The other two kinds of vyākaraṇa are present or absent as appropriate. Within geya there is definitely no gāthā (independent chant), for gāthā is not a direct statement repeating preceding prose, but explains what should be explained in two lines and so forth. Within geya there is also udāna (spontaneous utterance), as in bestowals of prophecy and the like where there is no petitioner; within geya there is logically nidāna (causal origination). There are three kinds of nidāna: first, spoken because of a request; second, precepts formulated because of a transgression; third, Dharma taught because of an event. For example, in the first fascicle of the Lotus Sūtra where the One Vehicle is taught, Śāriputra earnestly requested it three times; the World-Honoured One had already expounded it in prose, and then repeated it in verse. The other two kinds of nidāna are present or absent as appropriate. Within geya there are logically avadāna (similes/parables), such as the parables of the burning house, the destitute son, and the conjured city, since all are repeated in verse. Within geya there is logically itivṛttaka (stories of former events): the 'Introductory Chapter' states, 'Mañjuśrī said: "After that Buddha passed into extinction, / the indolent one was you; / the Dharma Master Candrasūryapradīpa's Varaprabha / was myself now."' Since this speaks of the past events of the disciples Maitreya and Mañjuśrī, within geya there is also itivṛttaka. Furthermore, in the 'Parable of the Conjured City' chapter, the Buddha himself chanted: 'Those who heard the Dharma at that time / were each residing with various Buddhas; / those who remained as śrāvakas / were gradually taught the Buddha path. / I was among the number of the sixteen, / and also once preached for you.' Therefore, within geya there is definitely itivṛttaka, since it speaks of the past events of śrāvakas and others. Within geya there is logically jātaka (birth stories): the repetition verses of the 'Sadāparibhūta Chapter' state: 'The Sadāparibhūta of that time / was none other than myself. / The four assemblies at that time / who were attached to dharmas, / hearing Sadāparibhūta say, / "You will become Buddhas," / through these causes and conditions / encountered countless Buddhas.' Since this recounts the Buddha's own past life as Sadāparibhūta, within geya there is also jātaka. The sixteen prince-sons should be understood by analogy to this. Within geya there is logically vaipulya (extensive teachings): the 'Expedient Means Chapter' states: 'In the Buddha lands of the ten directions, / there is only the Dharma of the One Vehicle, / neither two nor three, / except for the Buddha's expedient teachings.' Since the One Vehicle is an extensive, profound scripture, within geya there is also vaipulya. Furthermore, the Saṃdhinirmocana-sūtra states: 'Then the World-Honoured One, wishing to proclaim this meaning again, spoke verses: "The ādānavijñāna is profoundly deep and subtle, / all seeds like a rushing torrent,"' and so forth; this is precisely vaipulya within geya. Within geya there is logically adbhutadharma (marvels): the 'Parable of the Conjured City' chapter states, 'The Buddha Mahābhijñājñānābhibhū / sat in the bodhimaṇḍa for ten kalpas; / the Buddha-dharma did not become manifest, / and he could not attain the Buddha path.' And it further says: 'In the worlds of the eastern direction, / in five hundred myriad koṭis of lands, / the Brahmā palaces shone with light, / unprecedented in the past.' Recounting that a Buddha sat in the bodhimaṇḍa for ten kalpas without attaining buddhahood, and that the Buddha's supernatural powers caused five hundred myriad koṭis of lands in each of the ten directions to blaze with light, are marvelous matters of the Buddha, the World-Honoured One; hence within geya there is also adbhutadharma. Within geya there is logically upadeśa (treatise/exposition): as in the Saṃdhinirmocana-sūtra, after having explained the three non-natures, the World-Honoured One, wishing to proclaim this meaning again, spoke verses: 'Non-nature of characteristics, of arising, and of ultimate truth— / such have I fully revealed. / If one does not know this hidden intent of the Buddha, / one ruins the correct path and cannot proceed. / Therefore among them I established the One Vehicle, / not that there is no difference among sentient beings' gotras.' Since this investigates the dharmas of the three non-natures and explains them as the hidden intent, and also repeats in verse the various meanings previously expounded, within geya there is also upadeśa. Therefore, although there is no explicit textual statement that directly grants it, geya is acknowledged to possess both general and specific aspects. When proven by reasoning as cited above, the meaning can be established. Thus, regarding the general characteristic within geya, it possesses eleven divisions, including udāna. This is stated according to the general characteristic of sūtras; the specific does not have them. If contrasted with those that follow, it has only nine, because the preceding sūtra and the subsequent gāthā are excluded. Its specific characteristic is as stated in the various teachings. The above broad citation of one category serves as an example; for the remainder I will only point them out briefly and cannot cite them in exhausting detail—scholars should examine them minutely. Within vyākaraṇa there are also general and specific characteristics: among general characteristics, some say it has five, namely udāna, nidāna, vaipulya, adbhutadharma, and upadeśa sūtras. This is because vyākaraṇa and gāthā are not seen spoken [together], nor is a prediction given by speaking a parable. Itivṛttaka and jātaka both speak of the past, while vyākaraṇa predicts matters of future rebirth, so they are not said to be present. This is based on prophecy regarding death, rebirth, and attaining buddhahood being called vyākaraṇa. Some say: this is not so. If clearly distinguishing and predicting various nītārtha scriptures is called vyākaraṇa, then vyākaraṇa also has gāthā, avadāna, itivṛttaka, and jātaka, possessing the subsequent nine divisions. Within gāthā, the general characteristic includes the subsequent eight; udāna in its general characteristic completely possesses the subsequent seven; nidāna in its general characteristic completely possesses the subsequent six; because vaipulya and other teachings are also spoken awaiting a request or because of an event, avadāna in its general characteristic has only the subsequent five. Another view holds: it has only the subsequent three, lacking itivṛttaka and jātaka, because similes are not seen to explain these two. Itivṛttaka in its general characteristic has the subsequent three, lacking only jātaka, because master and disciple differ. Jātaka also has the subsequent three; vaipulya in its general characteristic completely possesses the subsequent two; adbhutadharma in its general characteristic completely possesses the subsequent one. For the specific characteristics from vyākaraṇa downward, they vary in being more or fewer according to what is appropriate, as the texts are not uniform. Or some explain: that which is not subsumed by the remainder is termed the specific characteristic. This also explains according to meaning, yet is somewhat difficult to comprehend. Explaining all general characteristics in this summary manner: sūtra, vyākaraṇa, udāna, nidāna, avadāna, vaipulya, adbhutadharma, and upadeśa—these eight divisions fully subsume the remaining eleven, and among them all twelve may be present. Therefore in the Mahāparinirvāṇa-sūtra, from the twelve divisions issues the sūtra, from the sūtra flows out vaipulya, and within vaipulya all twelve are completely subsumed. All the rest should be understood by analogy to this. The four divisions of geya, gāthā, itivṛttaka, and jātaka each have the remaining ten. Geya and gāthā definitely exclude each other. The mutual exclusion of itivṛttaka and jātaka is also like this; each may contain only eleven. Therefore, as for what is present here, they may possibly be complete, but are not definitively present. For instance, in vyākaraṇa, what is not a matter of prophecy or clarification is not subsumed by it; and so on up to upadeśa: what is not a place of investigation and scrutiny is likewise not subsumed. Present as appropriate, the meaning can be complete, but is not definitely present.