大乘法苑義林章 2.7

2.7

Third, concerning the differentiation of elimination and establishment: the divergent explanations of the Hīnayāna are not what this school clarifies; within the Mahāyāna, only two piṭakas, two kinds of three piṭakas, six piṭakas, eighty-four thousand, and so forth are established. In his commentary on the Mahāyānasaṃgraha, Bodhisattva Vasubandhu states: 'Because these three piṭakas differ between the lower vehicle and the higher vehicle, they are divided into two piṭakas.' The intention of this statement is: solely because the teaching, doctrine, practice, and fruit of the pratyekabuddhas are fewer than those of the śrāvakas, they are subsumed into the lower vehicle and collectively named the Śrāvaka-piṭaka. Again, just as among faculties, although there is a medium faculty between superior and inferior faculties, when comparing superior and inferior there are only two grades, either superior or inferior, and a medium faculty is not spoken of. Here, by tentatively comparing superior and inferior, the teaching of the pratyekabuddhas enters the Śrāvaka-piṭaka; because their faculties are inferior, their karma is shallow, and what they abandon, cultivate, realize, and benefit are neither comprehensive nor vast, only two piṭakas are taught. When sūtras like the Lalitavistara establish the three piṭakas of bodhisattvas, pratyekabuddhas, and śrāvakas, it is in accordance with the differing capacities and the distinctions in vehicle and practice that three piṭakas are established without increase or decrease. Furthermore, regarding the establishment of the three piṭakas of sūtras and so forth without increase or decrease, Bodhisattva Vasubandhu has four explanations, the first three of which agree with the Abhidharmasamuccaya. The first meaning states: all faults are, in brief, of three kinds: first, doubt; second, practicing the two extremes; third, attachment to one's own views. The first is unwilling to cultivate; the second cultivates perversely; the third understands inauthentically. To counteract them, the three piṭakas are taught respectively. In the sūtras, the meanings are definitively taught for their sake, thereby causing them to enter [the path]. In the vinaya, the one hundred and one articles are permitted, thereby causing them to follow the middle path. In the treatises, the characteristics of all phenomena are illuminated, thereby causing them to generate true wisdom. These correspond to the grounds for not yet having entered, having entered, and attaining realization. Second, it is explained in terms of the initial abandonment of defilements and karma: these three are all abandoned on the path of seeing, because the cause of practicing the two extremes is the attachment to rules and rituals. Third, it is explained in terms of the defilements and karma that obstruct entry into the path: all afflictions are of only two classes: first, vacillation, with doubt being foremost; second, determination, with attachment to views being primary. Citing these two subsumes all afflictions. Although seeking to enter the path and practicing various excellent practices, one clings to the extremes of suffering and pleasure and cannot correctly realize [the truth]—that is, the extreme of indulging in sensual pleasure among householders, and the extreme of self-mortification among non-Buddhists. To eliminate these present defilements and karma, only three piṭakas are taught. Fourth, the categories of training do not exceed three kinds, namely discipline, concentration, and prajñā, each being superior; because the primary teachings on the three trainings are distinct from each other, there are only three piṭakas, neither increasing nor decreasing. Fifth, for those with bad conduct, those with much distraction, and those with many afflictions, the three are established in order: vinaya, sūtra, and abhidharma. Sixth, for those with much bad karma, much craving, and many views, the three are established in order. Seventh, for those with much anger, much greed, and much delusion, the three are established in order. Eighth, for those who fear the miserable realms, those who fear the desire realm, and those who fear the three realms, the three are established in order. Ninth, they are established for the attainment of the three aspects of the great parinirvāṇa: because from the treatises one attains prajñā, from the vinaya one attains liberation, and from the sūtras one attains the dharmakāya. Tenth, the three piṭakas are established to attain the two bodies: from the vinaya one attains the dharmakāya, because of nature-liberation; from the treatises one attains the reward body, because wisdom is its intrinsic nature; from the sūtras one attains the transformation body, because supernatural faculties are aroused relying on samādhi. Due to these distinctions, these three piṭakas neither increase nor decrease. By means of this same principle, dividing them into the lower and higher vehicles yields six piṭakas; there is no other principle. The eighty-four thousand neither increase nor decrease according to the afflictions counteracted; expanding upon this, eight hundred million dharma-piṭakas are further formed, as stated in the eleventh fascicle of the Abhidharmasamuccaya. However, what the Buddha taught in accordance with suitability is not fixed: or, relying on the gate of abandoning the heterodox and taking refuge in the orthodox, only one piṭaka is taught, namely the piṭaka of the orthodox Dharma teachings. In contrast to the gate of the piṭaka of signified meanings, only one piṭaka is taught, namely the piṭaka of syllables. Or two up to eighty-four thousand are taught, as the Nirvāṇa Sūtra says: 'The Buddha taught only one causal condition, namely all conditioned phenomena; or he taught up to twelve, because of what is suitable to be heard.' These piṭakas are likewise; their establishment accords with suitability and cannot be objected to. This is the third [section], differentiating elimination and establishment.