翻譯名義集 4.22

4.22

【優波提舍】此云逐分別所說，義翻論義。《妙玄》云：「答其問者，釋其所以。」《西域記》云：「鄔波弟爍，舊訛云優波提舍。」今問：「如《法華》云：『我此九部法，隨順眾生說，入大乘為本。何故小教唯九部耶？』」答：「此以大教而形小宗，則奪小乘，義唯九部。故《妙玄》云：『小乘灰斷，無如意珠身，故無方廣。小乘根鈍，說必假緣，非天鼓任鳴，少無問自說。雖有授記，記作佛少。』別論雖無，通說亦有。故《妙玄》云：『小有託前六道因果，《阿含》亦授彌勒佛記，亦有自唱善哉，無問自說。聲聞經以法空為大空，斯乃小乘亦通十二。』復次，若以小教而顯大乘，則彰大乘，義亦唯九。以無因緣、譬喻、論義三部。故《妙玄》云：『有人云大乘根利，不假此三，斯亦別論。通語大乘，何得無此三經？』」然此十二分經，舊名十二部者，《妙玄》云：「部別各有類從也，新譯恐濫部帙，改名為分。」《二教論》云：「窮理盡性之格言，出世入真之軌轍。論其文，則部分十二；語其旨，則四種悉檀。理妙域中，固非名號所及；化擅繫表，又非情智所尋。至於遣累亡筌，陶神盡照，近超生死，遠證涅槃，播闡五乘，接群機之深淺，該明六道，辨善惡之升沈。敻（休正）期出世而法無不周，邇比王化而事無不盡。能博能要，不質不文，自非天下之至慮，孰能與於斯教哉！」

[Upadeśa] This translates as "discourses following detailed discrimination," rendered in meaning as "treatise discussions." The Miaoxuan says: "Answering questions and explaining their reasons." The Record of the Western Regions says: "Upadeśa; formerly corrupted as youpotishe." Now it is asked: "As the Lotus Sūtra says: 'This ninefold Dharma of mine is preached in accordance with sentient beings, with entering the Mahāyāna as the foundation.' Why does the Hinayana teaching consist of only nine parts?" Answer: "This is setting the small school against the great teaching, thereby depriving the Hinayana so that it meaningfully consists of only nine parts. Thus the Miaoxuan says: 'In the Hinayana, [passions are] reduced to ashes and [consciousness] extinguished, and there is no wish-fulfilling jewel body; therefore it has no vaipulya. The faculties in the Hinayana are dull; preaching necessarily relies on conditions, unlike the heavenly drum that sounds spontaneously, so it rarely has spontaneous discourses (udāna). Although it has prophecies (vyākaraṇa), prophecies of becoming a buddha are few.' Although absent when specifically discussed, they are also present when generally explained. Thus the Miaoxuan says: 'The small relies on causes and effects of the preceding six paths, the Āgamas also bestow the prophecy of Maitreya becoming a buddha, and there are also spontaneous shouts of "Wonderful!"—spontaneous discourses. The sūtras of the śrāvakas take the emptiness of dharmas as the great emptiness; thus the Hinayana also generally shares in the twelve.' Furthermore, if the Mahāyāna is revealed by means of the small teaching, then when displaying the Mahāyāna, in meaning it also has only nine, lacking the three parts of nidāna, avadāna, and upadeśa. Thus the Miaoxuan says: 'Some say that because faculties in the Mahāyāna are sharp, it does not rely on these three; this is also a specific discussion. Speaking generally of the Mahāyāna, how could it lack these three classes of scripture?' However, as for these twelve divisions of scripture being formerly called 'twelve sections', the Miaoxuan says: 'Each section is classified according to its category; new translations, fearing confusion with book fascicles (chih), changed the name to "divisions" (aṅga).' The Treatise on the Two Teachings says: 'These are the standard maxims that exhaust principles and fully penetrate natures, the pathway for transcending the world and entering the truth. In terms of their text, their sections are divided into twelve; speaking of their purport, they are the four siddhāntas. The principle is subtle within the realm, indeed beyond the reach of names and designations; the teaching predominates outside the bonds, nor can it be sought by emotional intellect. Reaching the point of banishing encumbrances and forgetting the fish trap, nurturing the spirit in complete illumination, it transcends birth and death in the immediate and realizes nirvāṇa in the distant; it propagates the five vehicles, accommodating the depth and shallowness of various capacities; it encompasses the six paths, discerning the ascent and descent of good and evil. Remotely aiming to transcend the world, its Dharma leaves nothing unreached; closely compared to royal transformation, its affairs leave nothing unexhausted. Capable of being broad and concise, neither unhewn nor ornate—unless one possesses the supreme reflection of all under heaven, who could match this teaching!'"