大乘法苑義林章 2.6

2.6

Second, concerning the increase and decrease in number: the Sautrāntika masters establish only two piṭakas: first, the Sūtra-piṭaka; second, the Vinaya-piṭaka. The masters of that school state that the two piṭakas of sūtras and vinaya form distinct classes, whereas neither the Buddha nor his disciples had a distinct class [of texts] called the Abhidharma-piṭaka; rather, passages in the various sūtras that explain wisdom are termed abhidharma, and the treatises of the disciples and others merely annotate and comment on the sūtras, not being subsumed under a piṭaka, as stated in the first fascicle of the Nyāyānusāra. However, within the Mahāyāna, the teaching is also divided into two piṭakas based on the capacities and practices [of beings]: first, the Bodhisattva-piṭaka; second, the Śrāvaka-piṭaka. These are extensively established in the twenty-fifth, thirty-eighth, eighty-first, and eighty-fifth fascicles of the Yogācārabhūmi, the eleventh fascicle of the Abhidharmasamuccaya, the sixth and twentieth fascicles of the Xianyang shengjiao lun, and the first fascicle of Vasubandhu's Commentary on the Mahāyānasaṃgraha. Because the teaching, doctrine, practice, and fruit of the pratyekabuddhas are fewer than those of the śrāvakas, the piṭaka is named solely after the greater part as the Śrāvaka-piṭaka; that is, the two piṭakas are distinguished based on the incomplete and the complete [teachings]. Thus, because pratyekabuddhas only realize the emptiness of persons and only eliminate the grasping at a personal self, they are subsumed under the śrāvakas. Furthermore, because their initial generation of the mind [for bodhi] also relies on hearing the voice [of a Buddha] and they enter through that, they are also named śrāvakas, as stated in such texts as the Lotus Sūtra and the Nirvāṇa Sūtra. However, within the Mahāyāna as well as the Sarvāstivāda and other schools, it is commonly stated that there are three piṭakas: first, the sūtra; second, the vinaya; third, the abhidharma. The Sarvāstivāda position is as found in the Vibhāṣā; the Mahāyāna teaching is as cited above. The Lalitavistara and the Ajātaśatrukaukṛtyavinodana-sūtra also state that there are three piṭakas: first, the bodhisattva; second, the pratyekabuddha; third, the śrāvaka. Because the capacities [of beings] differ, the teachings also differ; whereas previously they were subsumed under the śrāvakas because their practices and so forth were largely the same, here they are separately opened up because their capacities, fruits, and practices are slightly distinct. Alternatively, some speak of four piṭakas, such as the Mahāsāṃghika-vinaya and the Fenbie gongde jing, which, in agreement with the Mahāsāṃghika school, establish a Miscellaneous Piṭaka in addition to the three piṭakas of sūtras and so forth; that is, what solely explains samādhi is named sūtra, what solely explains discipline is named vinaya, what solely explains prajñā is named abhidharma, and what combines two explanations or combines three explanations is named the Miscellaneous Piṭaka. The Fenbie gongde jing extensively explains these four distinctions. The Record of the Compilation of the Piṭakas states: first, sūtras; second, vinaya; third, the Great Dharma; fourth, the Miscellaneous Piṭaka. After Kātyāyana composed it, he presented it to the Buddha; the Buddha declared it to be the supreme Dharma, hence it is named the Great Dharma. Within it, ignorance is broken and benefit is brought to the world; since this illuminates the various sūtras, it is called the Great Dharma. There are two further alternative explanations like this, which cannot be cited in detail. Past karmic causes spoken by the Buddha, and also spoken by arhats, gods, māras, and non-Buddhists, are therefore named the Miscellaneous Piṭaka. Therein are many verses questioning the twelve links of dependent origination; because these enter differently, it is named the Miscellaneous Piṭaka. Now observing the purport of the first explanation in this record, only past causes spoken by the Buddha, the World-Honoured One, himself are named sūtras, whereas those also spoken by arhats are named the Miscellaneous Piṭaka. According to the purport of the second explanation, if [a text] solely explains samādhi, it is named sūtra, whereas if it additionally explains prajñā and so forth, it is named the Miscellaneous Piṭaka. The questions on the twelve links of dependent origination are distinct entries because they explain prajñā. This present first interpretation corresponds to the second in that record. Furthermore, the Vātsīputrīya school also speaks of four piṭakas: first, sūtras; second, vinaya; third, abhidharma; fourth, dhāraṇī-mantras, because all the mantras are compiled within this piṭaka. Their five kinds of dharma-piṭakas—the past, present, and future, the unconditioned, the ineffable, and so forth—are the explained contents according to them, not the explaining texts spoken of here. The Dharmaguptaka school speaks of five piṭakas, adding the Bodhisattva-piṭaka to these four to explain the past practices of the bodhisattvas. The Tattvasiddhi-śāstra speaks of five piṭakas: having stated the three piṭakas, it further speaks of the Miscellaneous Piṭaka and the Bodhisattva-piṭaka. However, the Mahāyāna also speaks of six piṭakas; in the commentaries of Vasubandhu on the Yogācāryabhūmi, the Xianyang, the Abhidharmasamuccaya, and the Mahāyānasaṃgraha, it is stated that the bodhisattvas and śrāvakas each have three piṭakas. The Lotus Sūtra says, 'One should not associate with the three piṭakas of the Hīnayāna'; therefore, we know that the Mahāyāna also has three piṭakas, and thus they are divided into six. The teachings for pratyekabuddhas are few, and moreover they have no separate vinaya or the like; hence there are not three piṭakas that could be divided into nine. Conceptually, there could be seven: the Hīnayāna speaks of four and the Mahāyāna speaks of three, so conceptually seven are formed, but there is no specific textual passage [for this]. Furthermore, the Garbhāvakrānti-sūtra and the Mahāsāṃghika school also speak of eight piṭakas, because the bodhisattvas and śrāvakas each have four. Or one may speak of nine: since sūtras such as the Lalitavistara speak of three, and each of these comprises three, conceptually nine are established. Or they may be eighty-four thousand dharma-piṭakas. These increases and decreases are, in brief, seven different [groupings], namely two, three, four, five, six, seven, and eight. If spoken of separately as eighty-four thousand, expanding upon this, there are eighty million four hundred thousand, as extensively differentiated in the commentary on the Samayabhedoparacanacakra. All of this constitutes the second [section], on the increase and decrease in name and number.