翻譯名義集 4.8

4.8

【Piṭaka】 Also called *piṭaka* (bǐzhà) or *cakkā* (zhājiā), translated here as 'treasury' (*zàng*). That is, the meaning of containing, encompassing, and sustaining. Without a treasury, one cannot amass money and wealth; without a treasury, one cannot store texts and meanings. Thus the *Mahāyānasaṃgraha* states: "What is called a treasury? Answer: 'Due to its ability to encompass—namely, encompassing all meanings that ought to be known without letting them be dispersed; hence it is called a treasury.'" The *Sijiao yi* states: "Now, speaking of the three names, each contains all texts and principles, hence they are called treasuries. The Āgamas are the treasury of concentration; the Vinaya is the treasury of precepts; the Abhidharma is the treasury of wisdom. Now it is asked: 'The scriptures speak of those who greedily grasp the study of the Hīnayāna Tripiṭaka. Since the name Tripiṭaka applies to both the Mahāyāna and Hīnayāna teachings, why does the *Lotus Sūtra* define it as restricted to the Hīnayāna?' Answer: 'The Tripiṭaka belongs to the Hīnayāna for two reasons in general: first, the Hīnayāna Tripiṭaka was entirely spoken by the Buddha. As the *Chuyao jing* states: "The Buddha was in the Ṛṣipatana Deer Park in Vārāṇasī, and addressed the five bhikṣus: 'This root of suffering was originally unheard, originally unseen.'" Expounding this teaching at length constitutes the Sūtra Piṭaka. When the Buddha was in Rājagṛha, at that time Kalanda's son, named Sudinna, left home to study the Way and was the first to violate the discipline, and so the Buddha spoke the Vinaya Piṭaka. When the Buddha was in Vaiśālī, seeing the fundamental and secondary causes and conditions of the Vṛji sons, he addressed the bhikṣus: "Whoever is free from the five fears and thoughts of resentment will not fall into evil destinies, nor will they again be born entering hell," expounding at length as in the Abhidharma. Thus it is known that the Hīnayāna was entirely spoken by the Buddha, which differs from the Mahāyāna Abhidharma Piṭaka, which was composed by bodhisattvas themselves. Second, the texts and divisions of the Hīnayāna Tripiṭaka are each distinct, whereas the Sūtra and Vinaya Piṭakas of the Mahāyāna are intermingled; therefore the *Lotus Sūtra* determines its Tripiṭaka as belonging to the Hīnayāna. Moreover, the *Mahāprajñāpāramitōpadeśa* everywhere uses Mahāyāna to rebuke the Tripiṭaka Dharma as not belonging to great bodhisattvas; former worthies falsely attacked Tiantai's establishment of the teachings because they failed to thoroughly investigate the reasons in the sūtras and treatises.' Question: 'Since the *Lotus Sūtra* speaks of "scholars of the Tripiṭaka", how could the *Mahāprajñāpāramitōpadeśa* say that in the Buddha's lifetime there was no name "Tripiṭaka"?' Answer: 'After the Buddha's parinirvāṇa, Ānanda compiled the Sūtra Piṭaka, Upāli compiled the Vinaya Piṭaka, and Kāśyapa compiled the Abhidharma Piṭaka. If so, the Sanskrit text of the *Lotus Sūtra* probably lacked this name, and it was mostly the translators who added the name Tripiṭaka to make clear the Hīnayāna teaching. Just as in the present scriptures, the various other chapters were all arranged by the compilers.' Question: 'Now in listing the Tripiṭaka, what order of exposition is followed?' Answer: 'The *Sijiao yi* states: "The time of speaking is not the time of practice; in the order of the arising of the teachings, the Āgamas come first; at the beginning of cultivation and practice, the prātimokṣa comes foremost."' Hence the order of expounding the teachings in the *Chuyao jing* places sūtras first, then vinaya, and thereafter abhidharma. That the *Sijiao yi* places abhidharma in the middle is because the sūtras are what is explained, and the treatises are what explains them; hence sūtras come first and then treatises. However, observing the various texts, their order is not uniform, and each also varies according to the author; one cannot adhere rigidly to one. If one restricts it dogmatically by concept, one merely brings about self-contradiction." As for those who indicate four piṭakas, the *Mahāprajñāpāramitōpadeśa* states: "The fourth is named the Miscellaneous Piṭaka." For those who speak of five piṭakas, the *Xiyu ji* states: "The fourth is named the Miscellaneous Collection Piṭaka, and the fifth is named the Dhāraṇī-Mantra Piṭaka." This is because the Sthaviravāda compiled only three piṭakas, whereas the Mahāsāṃghika separately made five piṭakas. Furthermore, the *Jingyinyi* lists eight piṭakas: 1. the Womb-Transformation Piṭaka, 2. the Intermediate State Piṭaka, 3. the Mahāyāna Vaipulya Piṭaka, 4. the Precept and Vinaya Piṭaka, 5. the Ten Abodes Bodhisattva Piṭaka, 6. the Miscellaneous Piṭaka, 7. the Vajra Piṭaka, and 8. the Buddha Piṭaka.