翻譯名義集 4.22

4.22

[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!'"