大乘法苑義林章 2.25

2.25

Next is the mutual subsumption of the various piṭakas with respect to the specific characteristics of the twelve branches. Within this there are also three parts: first, pairing by two; next, pairing by three; and finally, pairing by six. Regarding pairing by two: the *Nirvāṇa[-sūtra]*, fascicle three, states: "The Mahāyāna has nine, lacking only *nidāna*, *avadāna*, and *upadeśa*." The Hīnayāna possesses all twelve, as the text of the scripture does not preclude it; hence it is said to possess them fully. *Yogācārabhūmi*, fascicle twenty-one, states that it "possesses all twelve." The *Lotus Sūtra* states: "The Hīnayāna has nine, namely excluding *vyākaraṇa*, *udāna*, and *vaipulya*. The Mahāyāna has twelve." In the *Yogācārabhūmi-śāstra*, fascicle thirty-eight, it states: "The *vaipulya* branch belongs exclusively to the Bodhisattva-piṭaka; the remaining branches belong to the Śrāvaka-piṭaka." This says that the Mahāyāna possesses twelve, while the Hīnayāna has eleven, excluding only *vaipulya*. Furthermore, *Yogācārabhūmi-śāstra*, fascicle eighty-five, states: "Among the twelve branches, excluding the *vaipulya* branch, the remainder are named sūtras associated with the Śrāvakayāna." That is, the *vaipulya* branch alone is named sūtras associated with the Mahāyāna. This says that the Hīnayāna has eleven and the Mahāyāna has only *vaipulya*. These four passages differ, each having its distinct intent, because here they all rely on the approach of specific characteristics. First, in the *Nirvāṇa-sūtra*, *nidāna* is explained on the basis of establishing precepts due to transgressions. Great bodhisattvas are originally free from transgressions and do not have precepts established because of them; hence it is said to lack *nidāna*. It is not that there are no *nidāna* scriptures expounding the Dharma due to requests or due to events. When it comes to expounding parables, it is to open the minds of those of middling and lower faculties; great bodhisattvas are mostly of sharp faculties, needing no parables, and understand upon hearing the Dharma. To say that it lacks parables does not mean that in principle there are none. This is because in the Mahāyāna sūtras, parables are manifestly seen to exist in great numbers. Furthermore, great bodhisattvas are all by nature of sharp faculties; they understand as soon as a proposition is raised, and do not rely on interrogation and cross-examination before generating a mind of wisdom; hence it is said to lack *upadeśa*. In actual principle, it is not absent: the *Saṃdhinirmocana-sūtra*, the *Yogācārabhūmi-śāstra*, and so forth are Mahāyāna, which clarifies that *upadeśa* scriptures exist generally in the Mahāyāna. Question: Since it is said that bodhisattvas, due to their sharp faculties, do not rely on *upadeśa*, they should also lack *geya*, as they would not rely on reiteration. Answer: Reiteration is necessary in order to benefit those who come later; it is not that the previous bodhisattvas rely on reiterated words. The *Nirvāṇa[-sūtra]* provisionally relies on this specific meaning in stating that the Mahāyāna lacks these three branches. In reality, it possesses them all. Furthermore, among the protectors of the Dharma who recite the three piṭakas, most recite only the Sūtra-piṭaka and do not recite the other two; hence it only speaks of nine, omitting the other three. The other three are subsumed under the other two piṭakas. In actual principle, the Mahāyāna is not without the twelve, because the sacred teachings all state that the Mahāyāna has these three. Furthermore, in the *Lotus Sūtra*, *vyākaraṇa* is designated on the basis of conferring the prophecy of attaining Buddhahood upon disciples. It says that the śrāvakas lack it because they do not seek great bodhi. It is just like showing a jewel to a fool, who merely laughs; when śrāvakas hear the prophecy, it is also like this; hence it is said to be absent. In actual principle, predicting events of disciples' deaths and rebirths and so forth also exists. Furthermore, śrāvaka practitioners hear much shallow Dharma; if one does not wait for a request, arrogance will arise; hence it is said to lack *udāna*, but in reality it also exists. Furthermore, the śrāvaka Dharma merely realizes lesser fruits and does not attain unexcelled, complete, perfect bodhi; its principle is not the ultimate and its practice does not broadly encompass; hence it is said to lack *vaipulya*. In reality it also exists, for the broad setting forth of the correct Dharma is called *vaipulya*. Furthermore, the single assembly of the *Lotus Sūtra* takes expounding the One Vehicle as its principle, in order to guide all indeterminate śrāvakas toward the Buddha fruit. Before this, that class had not heard that they were predicted to attain Buddhahood; only now, having turned their minds, do they get to hear it; hence it says that the śrāvakas omit *vyākaraṇa*. The initial "Expedient Means Chapter" reveals that the Dharma is profound and wondrous; wishing to cause the śrāvakas to generate a mind of reverence, it is not expounded without inquiry and is only expounded after three requests; hence it says that the śrāvakas omit *udāna*. Fearing that the śrāvakas might generate the notion of the unexcelled toward the four truths and other dharmas previously heard, it now reveals that those are not the unexcelled great Dharma, and that the unexcelled great Dharma is exclusively the Mahāyāna; hence it says that the śrāvakas omit *vaipulya*. The *Lotus Sūtra* provisionally converts indeterminate persons, stating based on one perspective that the śrāvakas have only nine, whereas in reality they can possess all [twelve]. In the thirty-eighth fascicle of the *Yogācārabhūmi-śāstra*, agreeing with the *Lotus Sūtra*, it is also based on the Hīnayāna's doctrine and teaching not being superior and not attaining bodhi that it is said to lack *vaipulya*. It has eleven branches: within Hīnayāna scriptures, the events of disciples' deaths and rebirths are also predicted, clearly revealing the hidden intentions of dharmas; hence there is also *vyākaraṇa*. In Hīnayāna scriptures, the Dharma characteristics of the Buddha's compassion are also revealed, being expounded of himself without awaiting an inquiry, as in the first turning of the wheel of the Dharma; hence there is *udāna*. It is not like the *Lotus*, which omits these two. When it says that the Mahāyāna possesses twelve: in Mahāyāna scriptures, the Dharma is also expounded due to requests and due to events; hence there is *nidāna*. Furthermore, the *Śrīmālādevī-sūtra* states: "The Vinaya is the Mahāyāna training"; hence there is *nidāna*. Parables are also used to reveal that the Dharma is profound and difficult; hence there is *avadāna*. The Dharma characteristics are subtle and profound, clarified only through dialogue; hence there is *upadeśa*. Therefore it is said that the Mahāyāna possesses all twelve. Furthermore, *Yogācārabhūmi*, fascicle eighty-five, agrees in text with fascicle thirty-eight. However, since the eleven branches are the Śrāvaka-piṭaka, in contrast to this it merely states that the single branch of *vaipulya* is the Bodhisattva-piṭaka, whereas in reality the bodhisattvas possess all twelve branches. Moreover, as for the *vaipulya* expounded in fascicle eighty-five, because *vaipulya* in its general characteristic subsumes the twelve, it does not need to separately state that the remaining eleven branches are named the Bodhisattva-piṭaka. In the Śrāvaka-piṭaka, fascicle eighty-five states: "Whether in general or specific characteristics, it lacks *vaipulya*; hence it must be excluded." This is the differing intent of the four passages. The first part above, pairing the two piṭakas, is completed.