華嚴經內章門等雜孔目章 2.71

2.71

一修多羅者，此方名線，亦名契經，亦名涌泉。祇夜經者，此云重頌經。伽陀者，此云不重頌經。和伽羅那者，此云受記經。憂陀那者，此云無問自說經。尼陀那者，此云因緣經。阿波陀那者，此云譬喻經。伊帝日多伽，此云本事經。闍陀伽者，此云本生經。毘佛略者，此云方廣經，亦名方等經。阿浮陀達摩者，此云未曾有經。憂婆提舍者，此云論義經。經以五法為體，謂音聲、名、味、句、偈。問云：造者為偈體，偈用句為造者，只有四法，何故今云五法為體？答：若據小乘，即無別偈，以造者為體，只有四法。今據大乘，隨異緣別，理亦非一，故得隨事以五法為體。若愚法小乘，即據教實，入苦諦攝。何以故？貴無我理故，毀其事教。大乘初教，即是空義，是真實性。何以故？會事入理故，與理善為因緣故。若終教義，一切是真如。若一乘無盡教，即無盡也，非謂十二。餘義如別章。

First, sūtra: in this land it is called 'thread', also called 'accordant scripture', also called 'bubbling spring'. Geya scriptures: here translated as 'repeating verse scriptures'. Gāthā: here translated as 'non-repeating verse scriptures'. Vyākaraṇa: here translated as 'prophecy scriptures'. Udāna: here translated as 'scriptures spoken without request'. Nidāna: here translated as 'causal condition scriptures'. Avadāna: here translated as 'parable scriptures'. Itivṛttaka: here translated as 'past events scriptures'. Jātaka: here translated as 'birth story scriptures'. Vaipulya: here translated as 'expansive scriptures', also called 'equal and expansive scriptures'. Adbhutadharma: here translated as 'unprecedented scriptures'. Upadeśa: here translated as 'treatise scriptures'. Scriptures take five dharmas as their essence, namely sound, name, syllable, phrase, and verse. Question: Composition constitutes the essence of verses, and verses use phrases for their composition, so there are only four dharmas; why do you now say that five dharmas constitute their essence? Answer: According to the Hīnayāna, there is no separate verse apart from composition constituting its essence, so there are only four dharmas. Now, according to the Mahāyāna, following different conditions and distinctions, the principle is likewise not one; therefore, following phenomena, five dharmas can constitute their essence. In the deluded-dharma Hīnayāna, based on teaching as real, they are subsumed under the truth of suffering. Why? Because they esteem the principle of non-self and disparage phenomenal teachings. In the Mahāyāna initial teaching, they are the meaning of emptiness and are the true nature. Why? Because they harmonize phenomena into principle and serve well as causal conditions for principle. In the meaning of the final teaching, all are true thusness. In the Ekayāna inexhaustible teaching, they are inexhaustible, not merely twelve. The remaining meanings are as in a separate essay.