天台八教大意 1.10

1.10

第一明三藏教者，仍於《法華》及《大智度論》，對斥小乘得此名也。《論》云：「迦旃延子自以聰明利根，於《婆沙》中明三藏義，不讀衍經、非大菩薩。廣破三祇六度權義，建立衍門通、別、圓三大乘觀行，謂四《阿含》即修多羅藏，《俱舍》、《婆沙》即阿毘曇藏，五部《毘尼》即是戒藏。此之三藏，三乘同須，戒防身口，經多詮定，論多辯慧。聲聞觀於四諦，緣覺觀十二因緣，菩薩修事六度。二乘則自調自度，菩薩乃弘誓與拔，因雖小異，俱析實陰而歸但空。」聲聞階位立於七賢七聖不同，種福乃三生六十劫。

First, explaining the Tripiṭaka teaching: it obtains this name based on the Saddharmapuṇḍarīka and the Dàzhìdù lùn in reproaching the Hinayana. The Śāstra says: 'Kātyāyanīputra, relying on his own intelligence and sharp faculties, explained the meaning of the three piṭakas in the Vibhāṣā; he did not read the Mahāyāna sūtras and was not a great bodhisattva. Having extensively refuted the provisional meaning of the three asaṃkhyeyas and the six perfections, he established the contemplation practices of the three Mahāyāna gates of the shared, distinct, and perfect, asserting that the four Āgamas are the Sūtrapiṭaka, the Kośa and the Vibhāṣā are the Abhidharmapiṭaka, and the Vinayas of the five divisions are the Vinayapiṭaka. These three piṭakas are equally needed by the three vehicles: morality guards body and speech, sūtras mostly expound concentration, and treatises mostly analyze wisdom. The śrāvaka contemplates the four truths, the pratyekabuddha contemplates the twelve links of dependent origination, and the bodhisattva practices the phenomenal six perfections. The two vehicles regulate and liberate themselves, whereas the bodhisattva undertakes universal vows to grant [joy] and remove [suffering]; although their causes slightly differ, both analyze the real aggregates and return to mere emptiness.' The stages of the śrāvaka are established as the seven virtuous and seven noble ones, which differ; planting blessings takes three lifetimes or sixty kalpas.