華嚴五十要問答 2.34

2.34

問：十二部經教差別云何？答：詮理之教約十二部：一修多羅，此方云契經。二祇夜，此云重誦。三伽陀，此云不直說。四和伽羅那，此云受記。五憂陀那，此云無問自說。六尼陀那，此云因緣。七阿波陀那，此云譬喻。八伊帝目多伽，此云本事。九闍陀伽，此云本生。十毘佛略，此云方廣。十一阿浮陀達摩，此云未曾有。十二憂波提舍，此云論義經也。此教體性通二乘三乘，總有六種：一實、二實即空、三可似、四不可似似、五唯識、六真如，廣如經論。其十二部教，若約乘論，有其二義：一通相說，一乘三乘小乘皆有十二部。二若分別說者，一乘有一部，謂方廣部。有九部，謂無因緣、譬喻及論義，如〈金剛身品〉說。三乘之中有十二部，復有十一部，除方廣部。故《地持》云「十二部中唯方廣部是菩薩藏，餘十一部是聲聞藏。」問：何故作如是說？答：為諸教中說二乘及三乘，各有二義。言二乘者，一就初心機性及種子說，則迴心已還竝是聲聞藏；二直進已去是菩薩藏。二就初迴心上心解行說，則迴心已去是菩薩藏；未迴心者是聲聞藏。三乘準可知。今《地持》文分部者，據此第一義也。小乘之中有十二部，復說九部，謂無方廣、無問自說及受記，如《法華經》說。說三乘二乘等，何故皆有二種說十二部？答：由所據望興教顯理不同故。如一乘中一方廣部，即據攝法；復有九部者，約分齊言。由形下小機，故三乘之中有十二部。復說十一部者，十二部據攝法。有十一部者，形上大機故。直進之人有方廣部，迴心之人無方廣部，起彼迴心人僧上信心故。小乘之中有十二部，則攝法也。有九部者，欲彰菩薩勝機勝法，顯彼聲聞愚下不足故。餘可準求耳。

Question: What are the differences among the teachings of the twelve divisions of scriptures?
Answer: The teachings that expound the principle are divided into twelve divisions: 1. Sūtra, translated here as thread/accordant scripture. 2. Geya, translated here as repeating recitation. 3. Gāthā, translated here as indirect verse. 4. Vyākaraṇa, translated here as prophecy. 5. Udāna, translated here as unprompted teaching. 6. Nidāna, translated here as conditioned cause. 7. Avadāna, translated here as parable/simile. 8. Itivṛttaka, translated here as past events. 9. Jātaka, translated here as birth stories. 10. Vaipulya, translated here as square and broad [correct and expansive]. 11. Adbhutadharma, translated here as unprecedented phenomena. 12. Upadeśa, translated here as treatise/discussion scripture. The essence of these teachings extends across the two vehicles and the triyāna, and has six kinds in total: 1. Real; 2. Real is immediately empty; 3. Can be simulated; 4. Cannot be simulated yet simulated; 5. Vijñaptimātra; 6. Tathatā. These are extensive as in the sūtras and treatises.
If the teachings of the twelve divisions are discussed in terms of the vehicles, there are two meanings: First, spoken according to their common characteristics, the Ekayāna, triyāna, and Hīnayāna all possess the twelve divisions. Second, if spoken discriminatively: The Ekayāna possesses one division, namely the vaipulya division; it also possesses nine divisions, namely excluding nidāna, avadāna, and upadeśa, as stated in the Chapter on the Vajra Body. Within the triyāna there are twelve divisions, and also eleven divisions, excluding the vaipulya division. Hence the Bodhisattvabhūmi says: “Among the twelve divisions, only the vaipulya division is the bodhisattva canon; the remaining eleven divisions are the śrāvaka canon.”
Question: Why is it explained in this way?
Answer: Because the two vehicles and the triyāna are explained in the various teachings, each having two meanings. As for the two vehicles: First, spoken in terms of the capacity, nature, and seeds of the initial mind, those up to the point of diverting their minds belong entirely to the śrāvaka canon; those from direct advancement onward belong to the bodhisattva canon. Second, spoken in terms of the understanding and practice of the superior mind of those who have just diverted their minds, those from the diverted mind onward belong to the bodhisattva canon; those who have not yet diverted their minds belong to the śrāvaka canon. The triyāna can be understood accordingly. The division of texts now in the Bodhisattvabhūmi is based on this first meaning. Within the Hīnayāna there are twelve divisions, and it is also said to have nine divisions, namely lacking vaipulya, udāna, and vyākaraṇa, as stated in the Lotus Sūtra.
Why is it that the triyāna, two vehicles, and so forth are all described with two kinds of accounts of the twelve divisions?
Answer: Because the bases relied upon for establishing the teaching and revealing the principle differ. As in the Ekayāna, the single vaipulya division is based on subsuming phenomena; its having nine divisions is spoken in terms of demarcation. By contrasting with the lower, inferior capacities, the triyāna has twelve divisions. That it is also said to have eleven divisions: twelve divisions is based on subsuming phenomena; having eleven divisions is due to contrasting with the higher, great capacities. Persons of direct advancement possess the vaipulya division, while persons of diverted minds lack the vaipulya division, so as to give rise to superior faith in those persons of diverted minds. Within the Hīnayāna having twelve divisions is subsuming phenomena; its having nine divisions is intended to manifest the superior capacity and superior Dharma of bodhisattvas, revealing that those śrāvakas are ignorant, inferior, and deficient. The rest can be understood accordingly.