大乘百法明門論開宗義記 1.10

1.10

顯所歸者。所歸不同有其四種。歸藏歸乘歸時歸分。言歸藏者即二藏等。然藏不同總有二種。一約人辯唯有二種。一菩薩藏。二聲聞藏。獨覺智證與聲聞同。教既不多入聲聞藏。藏者攝也。隨攝二人理行果義各攝益故。二隨所詮立為三藏。謂前二中各有三藏。一素怛攬此云契經。貫穿縫綴。所詮定學契理契機攝益他故。二毘奈耶此云調伏。所攝戒學調和三業。制伏惡行而攝益故。三阿毘達磨此云對法。所攝慧學對向涅槃對觀四諦而攝益故。此義廣如起信疏述。此論即是菩薩藏中阿毘達磨。顯示菩薩理行果義生勝智故。言歸乘者。或說一乘。如法花云。唯說一乘無二三故。或說二乘。如攝論說。上乘下乘有差別故。或說三乘。如法花云。為求聲聞等者說應四諦等法故。或說四乘。如勝鬘經。更加無聞非法眾生人天善根而成熟故。或說五乘。如大般若。更加三乘性不定者。聞此法已發大心故。然此五乘義有開合。故諸經論所說有異。此亦具如起信疏述。今此論者即是一乘所收。二乘等中上乘所攝。所說五法及二無我。非是二乘世間法故。言歸時者。古立教時多少不定。謂從一時乃至五時。皆無正據。恐繁不敘。今依教量立教三時。如深密經。正說意云。初第一時為小根者唯約有義說四諦教破人我執。即四阿含等說有隱空名未了義。於第二時為大乘者多就空義說無相教破法我執。即般若等說空覆有亦未了義。後第三時普為諸乘顯說三性中道之教令悟真實。即深密等具顯有空名真了義。然此三時對不定性。大由小起漸次而說。若頓悟機則不爾故。亦非年月定判後先。但以義類相從而說。花嚴初說非初時故更有別義。起信疏明。今此論者依第三時了義大乘。第三時攝所引經說諸法無我有空雙顯不偏說故。言歸分者。若依諸經有十二分。謂如舊說十二部經。部謂部分。經即是教。恐濫部袟改置此名。十二分名而作頌曰。

Clarification of what it belongs to: There are four categories regarding what it belongs to: belonging to a piṭaka, belonging to a yāna, belonging to a period, and belonging to a division. As for belonging to a piṭaka, this refers to the two piṭakas and so forth. Piṭakas differ in general into two types: 1. Distinguishing them according to persons, there are only two types: first, the Bodhisattva Piṭaka; second, the Śrāvaka Piṭaka. The wisdom and realization of pratyekabuddhas are the same as those of śrāvakas, and since their teachings are not numerous, they are included in the Śrāvaka Piṭaka. 'Piṭaka' means to subsume. It subsumes the two kinds of persons according to the principles, practices, and fruits, benefiting each. 2. Established as three piṭakas according to what they express: that is, each of the former two contains three piṭakas: First, sūtra (here translated as qijing, 'accordant scripture'), which threads and strings together. It expresses the training in concentration, according with principle and according with capacity, thereby subsuming and benefiting others. Second, vinaya (here translated as tiaofu, 'regulation'), which subsumes the training in morality, regulating the three karmas, subduing evil actions, and thereby subsuming and benefiting. Third, abhidharma (here translated as duifa, 'facing the dharma'), which subsumes the training in wisdom, facing toward nirvāṇa and contemplating the four noble truths, thereby subsuming and benefiting. This meaning is fully described in the Commentary on the Awakening of Faith. This treatise is abhidharma within the Bodhisattva Piṭaka, revealing the principles, practices, and fruits of bodhisattvas so as to generate superior wisdom. As for belonging to a yāna: Sometimes one vehicle is taught, as the Lotus Sutra says: 'Only one vehicle is taught, with neither two nor three.' Sometimes two vehicles are taught, as the Mahāyānasaṃgraha says: 'There is a distinction between the higher vehicle and the lower vehicle.' Sometimes three vehicles are taught, as the Lotus Sutra says: 'For those seeking to be śrāvakas and so forth, he taught dharmas corresponding to the four noble truths and so forth.' Sometimes four vehicles are taught, as the Śrīmālādevī Sūtra adds: 'To mature sentient beings without hearing and outside the Dharma who have good roots of humans and devas.' Sometimes five vehicles are taught, as the Pañcaviṃśatisāhasrikā Prajñāpāramitā adds: 'Those whose nature among the three vehicles is indeterminate, having heard this teaching, generate the great aspiration.' However, these five vehicles differ in expansion and condensation; hence what various sutras and treatises teach varies. This is also fully described in the Commentary on the Awakening of Faith. This treatise is subsumed under the one vehicle, and among the two vehicles and so forth, it is subsumed under the higher vehicle; for the five dharmas and the two types of selflessness taught are not the mundane dharmas of the two vehicles. As for belonging to a period: Ancients established the periods of the teaching with varying numbers, from one period up to five periods. None of these has a correct basis, and lest it be too cumbersome, they will not be recounted. Now, relying on the scriptural authority of the teaching, three periods of the teaching are established, as in the Saṃdhinirmocana Sūtra. The actual intended meaning is: First, in the first period, for those of inferior capacity, he taught the doctrine of the four noble truths solely in terms of the meaning of existence, destroying the grasp of a personal self; that is, the four Āgamas and so forth, which speak of existence and conceal emptiness, are called non-definitive. In the second period, for those of the Mahāyāna, he mostly taught the signless teaching in terms of the meaning of emptiness, destroying the grasp of dharmas as self; that is, the Prajñāpāramitā and so forth, which speak of emptiness and obscure existence, are also non-definitive. Later, in the third period, universally for all vehicles, he clearly taught the doctrine of the middle way of the three natures, enabling them to awaken to reality; that is, the Saṃdhinirmocana and so forth, fully revealing existence and emptiness, are called truly definitive. However, these three periods are taught progressively with respect to indeterminate lineages, the Mahāyāna arising from the Hīnayāna. For those of sudden capacity, it is not so. Nor are they definitively determined as earlier or later by years and months; they are explained merely by grouping meanings and categories together. That the Avataṃsaka Sūtra was taught first does not belong to the first period because of another meaning, which is clarified in the Commentary on the Awakening of Faith. The present treatise relies on the definitive Mahāyāna of the third period and is subsumed under the third period, because the sutras it cites teach the selflessness of all dharmas, illuminating both existence and emptiness without teaching one-sidedly. As for belonging to a division: According to the sutras, there are twelve divisions, that is, the twelve divisions of scripture as traditionally stated. 'Division' refers to part or section; 'scripture' refers to the teaching. Lest they be confused with fascicles and volumes, this name was changed. The names of the twelve divisions are stated in verse: