大乘法苑義林章 2.23

2.23

Sixth, regarding the broad and narrow mutual subsumption of the various piṭakas: first, the mutual subsumption of the various piṭakas with respect to the general characteristics of the twelve branches; next, the mutual subsumption of the various piṭakas with respect to the specific characteristics of the twelve branches. Regarding the first, the mutual subsumption of the various piṭakas with respect to the general characteristics of the twelve branches, there are three parts within it: first, the pairing of the two piṭakas; next, the pairing of the three piṭakas; and finally, the pairing of the six piṭakas. As for the pairing of the two piṭakas: within both of the two piṭakas there are the twelve [branches]. In *Yogācārabhūmi*, fascicle twenty-one, the Buddha expounds the twelve branches for the śrāvakas, enumerating each one completely. Moreover, in the *Nirvāṇa-sūtra*, fascicle three, it states: "Those who protect the Mahāyāna uphold nine divisions." It itself states nine, namely excluding *nidāna*, *avadāna*, and *upadeśa*, but it does not say that the śrāvakas lack these nine divisions; hence we know that the śrāvakas possess all twelve. One cannot say that excluding the nine, the remaining three are called the śrāvaka[-piṭaka], for within the śrāvaka-piṭaka there are also *sūtra*, *geya*, and so on. *Yogācārabhūmi*, fascicle twenty-five, states: "That there is no *vaipulya* within the śrāvaka-piṭaka is because there is no one who can attain the unexcelled fruit; hence it is spoken of as absent." In actual principle, it generally exists. In the *Lotus Sūtra*, fascicle one, it states that the Hīnayāna has nine: "This ninefold Dharma of mine is expounded in accordance with sentient beings; its basis is entry into the Mahāyāna, and for this reason I expound this scripture." It itself states nine, namely excluding *vyākaraṇa*, *udāna*, and *vaipulya*, broadly precluding that the Mahāyāna possesses twelve. Therefore we know that the two piṭakas are mutually non-exclusive. Hence, a fourfold categorization should be made: first, the Mahāyāna is complete while the Hīnayāna is not, as in the *Lotus Sūtra*; second, the Hīnayāna is complete while the Mahāyāna is not, as in the *Nirvāṇa-sūtra*; third, both are incomplete, combining the two minor portions; fourth, both are complete, combining the two complete portions. Therefore, within both piṭakas, all twelve are complete. As for the pairing of the three piṭakas: since it is accepted that *sūtra*, *nidāna*, and *upadeśa* in their general characteristics all contain the twelve branches of teaching, they completely subsume one another. As extensively established by scripture and reason cited earlier, within each of the three piṭakas, all twelve branches are possessed. Since the meaning of *vyākaraṇa* comprises three aspects, it is subsumed under the Vinaya as appropriate. Since the bodhisattva precepts and so on are termed *vaipulya*, their subsumption under the Vinaya is also not contradictory in principle. Because profound principles are expounded due to requests or due to events, *nidāna* scriptures correspond to the Abhidharma-piṭaka. Since from "Thus [have I heard]" down to "they faithfully practiced it" are all *sūtra*, we know that all three piṭakas have the twelve. As for the pairing of the six piṭakas: since it is said that in their general characteristics the twelve are mutually pervasive, all twelve exist within the six piṭakas. The broad setting forth of the correct Dharma is called *vaipulya*, so it corresponds to the śrāvaka-piṭaka. Predicting the deaths and rebirths of the disciples corresponds to the Vinaya within the śrāvaka[-piṭaka].