大乘百法明門論開宗義記 1.10

1.10

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: