大乘百法明門論開宗義決 1.43

1.43

契經應諷頌等者。此十二分教義類繁多。今但略釋十二名相。一者契經。梵云修多羅。此有二相。一通二別。通即十二皆名契經。別謂長行。緝綴義理會理合機故名契。貫穿縫綴故名為經。能契即經持業釋也。契物之經亦依主釋。二者應頌。梵云祇夜。舊名重頌偈。應字屬平去二聲皆通。長行雖說理未盡圓。或有後來聖不重語應更重述應後來人。應有此頌應物之頌。有財依主二釋皆通。三者諷頌。梵云伽他。舊云不重頌偈。謂前未說直以頌明。可諷詠故。故名諷頌。可諷之頌依主釋也。四者記別。梵云和伽羅耶。此有三相。一記天人當成佛事。二記弟子死此生彼。三謂記別諸法之義。記即是別持業釋也。五者自說。梵云優陀那。謂不待請觀機即說令法久住。或顯悲深。自與說別相違釋也。六者緣起。梵云尼陀那。舊云因緣。此有三相。因犯制戒。因事說法。因請說法。緣即是起持業釋也。七者譬喻。梵云阿波陀那。謂以喻況曉所說義。舉已見邊顯未見邊令義平等。故名譬喻。譬即是喻持業釋也。八者本事。梵云伊帝曰多伽。謂除自身說於過去弟子及法名為本事。本體即事。本世之事。持業依主二釋皆通。九者本生。梵云闍陀那。說佛自身在過去世彼彼方所行菩薩行。本體即生。本世之生。亦通持業依主二釋。十者方廣。梵云毘佛略。此有二相。一謂說行菩薩勝道。二法廣多高大長遠。理正名方。教多名廣。方理之廣依主釋也。十一希法。梵云阿浮陀達磨。舊名未曾有經。謂說八眾共不共德及餘最勝驚異之法。希有之法。法即希有。通於二釋。十二論議。梵云優波提舍。此有二相。一佛自說。謂諸經典修環研竅磨怛理迦。二聖弟子已見諦者。依自所證無倒宣說。論體即議持業釋也。

Regarding "sūtra, geya, gāthā," etc.: The meanings and categories of these twelve divisions of teaching are numerous. Now I shall merely explain the twelve terms and definitions briefly. First, sūtra; in Sanskrit, sūtra. This has two aspects: general and specific. In general, all twelve are called sūtras. Specifically, it refers to prose. Weaving principles together, tallying with truth and according with capacity, it is therefore called ke [tallying]; stringing and sewing together, it is therefore called jing [warp/sūtra]. Being able to tally is itself the sūtra, a karmadhāraya compound. It can also be a sūtra that tallies with things, a tatpuruṣa compound. Second, geya; in Sanskrit, geya; previously called repetitive verse. The character ying may be pronounced in both level and falling tones. Although the prose has spoken, the principle may not yet be completely fully expressed; or there may be later arrivals, and the Sage does not repeat words in prose, but ought to reiterate them again to respond to the later people. There should be this verse, a verse responding to beings; both bahuvrīhi and tatpuruṣa interpretations are admissible. Third, gāthā; in Sanskrit, gāthā; formerly called non-repetitive verses. This means what was not spoken before is directly clarified by verses; because they can be chanted, they are called chanted verses. A verse that can be chanted is a tatpuruṣa compound. Fourth, vyākaraṇa; in Sanskrit, vyākaraṇa. This has three aspects: 1. predicting the future attainment of buddhahood by devas and humans; 2. predicting that a disciple dies here and is born there; 3. distinguishing the meaning of dharmas. Prediction is itself distinguishing, a karmadhāraya compound. Fifth, udāna; in Sanskrit, udāna. This means speaking without awaiting a request upon observing capacities, in order to make the Dharma endure long, or to reveal deep compassion. "Spontaneous" and "spoken" are distinct, a dvandva compound. Sixth, nidāna; in Sanskrit, nidāna; formerly called causes and conditions. This has three aspects: formulating precepts on account of infractions, expounding the Dharma on account of an event, and expounding the Dharma on account of a request. The condition is itself the arising, a karmadhāraya compound. Seventh, avadāna; in Sanskrit, avadāna. This means elucidating the meaning spoken through parables; by adducing what is already seen to reveal what is not yet seen, it makes the meaning equal; hence it is called parable. An illustration is itself a metaphor, a karmadhāraya compound. Eighth, itivṛttaka; in Sanskrit, itivṛttaka. This refers to expounding the past disciples and dharmas, excluding oneself, which is called past events. The fundamental reality is itself the event, or events of a former time; both karmadhāraya and tatpuruṣa interpretations are admissible. Ninth, jātaka; in Sanskrit, jātaka. This refers to expounding the Buddha's own practice of the bodhisattva path in various places in past lives. The origin itself is the birth, or births in past times; it also admits of both karmadhāraya and tatpuruṣa interpretations. Tenth, vaipulya; in Sanskrit, vaipulya. This has two aspects: 1. speaking of practicing the superior bodhisattva path; 2. the dharmas are broad, numerous, exalted, large, and far-reaching. The principle being correct is called square (vai); the teaching being abundant is called broad (pulya). The breadth of the correct principle is a tatpuruṣa compound. Eleventh, adbhutadharma; in Sanskrit, adbhutadharma; formerly called unprecedented scriptures. This refers to speaking of the shared and unshared virtues of the eight assemblies and other supreme, astonishing dharmas. Dharmas of rare occurrence, or the dharma itself being rare; it admits of both interpretations. Twelfth, upadeśa; in Sanskrit, upadeśa. This has two aspects: 1. spoken by the Buddha himself, namely examining, investigating, and analyzing all scriptures, the mātṛkā; 2. spoken without error by holy disciples who have already seen the truths, relying on what they have personally realized. The treatise itself is the discussion, a karmadhāraya compound.