三藏義七門分別(釋名一 辨相二 開合廣略三 制立四 大小有無五 三藏次第六 料簡寬狹七)
第一釋名。言三藏者。謂修多羅毘尼毘曇。修多羅者。中國之言。此方釋者。翻譯非一。或名法本。或復翻為真說語言。或名契經。或翻名綖。人家所以翻為經本。蓋依仁王百論。故爾如仁王中。佛告大王。經本偈經乃至論義。一切皆如。以彼經中名修多羅為經本故。人即執此用為翻名。又百論中。名其經本為修妬路。或云經本。人復執此定為翻名。蓋乃隨義以名經體。非正翻名。何者本義。本義有四。一理教相對。教為理本。故名為本。二就教中經論相對。經為論本。故名為本。三就經中自有本末。本自三義。一總為別本。二初為後本。三略為廣本。是義云何。修多羅中。義別有三。一總修多羅絯攝十二。莫不皆成一修多羅。故涅槃云。始從如是終至奉行。如是一切名修多羅。二別修多羅。就前總中。開分十一。餘不收者。還復攝在修多羅中。名之為別。三略修多羅。十二部中。初略標舉一切。通名為修多羅。後廣解釋。說為十二。如言色者。即是根本略修多羅部。謂十一種青黃等色。是其廣釋修多羅部。如喻經中。譬如長者有一大宅。即是喻說略修多羅。其宅朽等是其廣釋。譬喻經攝。如是一切。此三種中。總修多羅。望別十二。總為別本。故名為本。別修多羅。望彼祇夜重誦之偈。及望譬喻論議之經。初為後本。故名為本。望餘非本。略修多羅。望廣十二。略為廣本。目之為本。四就論中。自有本末。有二種。一略為廣本。如迦旃延所作之論。與毘婆沙廣論為本。二廣為略本。如毘婆沙。與阿毘曇及雜心論以為本等。本義如是。彼仁王中。所云本者。就經以說總為別本。故名為本。初為後本略為廣本。亦名為本。彼百論中。就論以說略為廣本。故名為本。此等乃是。隨義傍翻。非正翻名。人復所以翻為直說。依成實論故為此釋。彼文說言。修多羅者。直說語言。人即執此。以為翻名。蓋乃是其辨釋之辭。非正翻名。訶梨跋摩。作論解釋十二部經。對彼祇夜伽陀偈經。故指序言修多羅者直說語言。如似說言熱者是火。豈是翻名。何故偏對祇夜伽陀。以此二種一向別故。人復所以翻名契經。依彼增一阿含序故。便作此釋。彼言。契經是第一藏。毘尼第二。毘曇第三。明知。契經是修多羅。又依雜心業品之文。彼文說言。斷律儀者。如契經品。乃其所指。是修多羅品。人即執此以為翻名。斯乃隨義。以名其經。非是翻名。以其聖教稱當人情契合法相。從義立目。名之為契。此既方言。何用私情種種圖度。若正相翻名之為綖。何以得知。今此且以三門釋之。一准定方言。二以義解。三以文證。准方言者。外國之人。正名世人縫衣之綖。為修多羅。那得異翻。言義解者。諸法星蘿散周法界。所以次第顯理在世不墜不失。良以聖教貫穿故。爾貫法之能。如綖貫華。故名為綖。言文證者。如律中說。如種種華散置案上。風吹則落。何以故。無綖貫故。如是種種名種種性種種家出家。令佛法疾滅不久住。何以故。不以經教攝取法故。故目聖教以之為綖。佛法如華。所被眾生三業如案。造過非如風。由過滅法如華零落。若無言教記持彼法。法則隱滅。良以言教記持。在世人雖造過。法常不滅。以有此能故說如綖又雜心言。修多羅者。名曰結鬘。能貫諸法。貫法猶是綖之義也。言毘尼者。名別有四。一曰毘尼。二名木叉。三曰尸羅。四名為律。言毘尼者。是外國語。此翻名滅。外國說滅凡有三種。一者涅槃。二尼彌留陀。謂四諦中滅諦名也。三曰毘尼。此三何別。若通論之。體一名異。其猶眼目。外國之言。一法十名。此三即是十中數也。若別分之。非無差異。異相如何。涅槃彌留。當體立稱。是二何異。義釋有三第一義云。所滅不同。如涅槃釋。諸經火滅名為滅度。此即是其彌留陀滅。離諸覺觀稱曰涅槃。第二釋云。通局有異。涅槃之滅。偏據滿處。尼彌留陀滅義通因果。是故滅諦有滅皆收。第三釋云。通別以分。隨事別滅。說為涅槃。通相三滅名尼留陀。約對品異名為事別盡止妙出四義。寬通名為通相。此二雖異。當體是滅。若論毘尼。體非是滅。有為行德。能有所滅。故名為滅。又能證得寂滅之果。故說為滅。何故戒行名曰毘尼。有其兩義。一者戒行能滅業非。故稱為滅。二能得彼究竟滅果。故說名滅。何故律教得名毘尼。亦有兩義。一能詮於毘尼之行。從其所詮故號毘尼。二能生於毘尼行德。從其所生故稱毘尼。言木叉者。此名解脫。解脫有二。一者無為二者有為。無為解脫直名木叉。有為解脫名毘木叉。是故相續解脫經言。涅槃解脫名為木叉。五分法身有為解脫。名毘木叉。何故戒行名為解脫。有其兩義。一者戒行。能免業非。故名解脫。二能得彼解脫之果。故名解脫。是以經言。戒是正順解脫之本。故名波羅提木叉也。何故律教名為解脫。釋有兩義。一能詮於解脫行德。故名解脫。二能生於解脫行德。故名解脫。言尸羅者。此名清涼。亦名為戒。三業炎非焚燒行人。事等如熱。戒能防息。故名清涼。清涼之名。正翻彼也。以能防禁故。名為戒。何故律教名之為戒。亦有兩義。一詮戒行。故說為戒。二能生戒。故說為戒。所言律者。是外國名優婆羅叉。此翻名律。解釋有二。一就教論。二就行辨。若當就教詮量名律。若當就行調伏名律。毘尼之教。詮此律行。故稱為律。又生律行。故復名律。阿毘曇者。名別有四。一名優婆提舍。二名阿毘曇。三名摩德勒伽。亦云摩多羅迦。此正一名。傳之音異。四名摩夷。優婆提舍。此正名論。論諸法故。阿毘曇者。此方正翻。名無比法。阿謂無也。毘謂比也。曇摩名法。解釋有二。一就教論。二據行辨。言就教者。三藏之中毘曇最。為分別中勝。故曰無比。言就行者。毘曇詮慧。慧行最勝故曰無比。毘曇之教。詮此勝行。故名無比。又能生彼無比之慧。故曰無比。摩德勒伽。此方正翻。名行境界。辨彰行儀。起行所依。名行境界。言摩夷者。此名行母。辨詮行法。能生行故。名為行母。與前境界。其義相似。此三之中。各有苞含蘊積名藏。三藏名義。略之麁爾。
**Part 1: Explanation of the Name**
What is meant by the "Three Baskets"? They are the Sutra Basket, the Vinaya Basket, and the Abhidharma Basket.
**Sutra Basket (Sutra-pitaka)**
The word "Sutra" comes from an Indian language. In our country, its translation is not fixed. Some call it the "original teaching," others "true speech." Still others call it the "Scriptural Text" or, in a more literal sense, a "thread." The reason some translate it as "text" (or "scripture") comes from the *Humane Kings Sutra* and the *Hundred Treatise*. In the *Humane Kings Sutra*, the Buddha taught the king, saying things like "the text of the sutra, the verses, and even the treatises are all the same." Because the word "sutra" there was called "the text," people took that as the formal translation. Similarly, in the *Hundred Treatise*, the base text of a sutra is called a *sutra-karana*, which some also called "the text." People held onto this as the definitive translation. But truly, this is just a translation based on meaning, not a direct translation of the name itself.
Why is that? What is the meaning of "original" (or "root")? There are four aspects:
1. **Principles vs. Teachings:** The teachings are the root of the principles. Therefore, "sutra" is called "root" (the basis for the principle). 2. **Within Teachings: Sutras vs. Treatment:** Among the teachings, the sutras are the root of the treatises. So "sutra" is called "root." 3. **Within Sutras: Root vs. Branches:** Sutras themselves have a root and branches. This root has three meanings: * The **General** is the root of the **Specific**. The general Sutra encompasses all twelve divisions of the scriptures. The *Nirvana Sutra* says, "Everything from 'Thus have I heard' to '...and joyfully practice it' is called the Sutra." * The **Beginning** is the root of the **End**. Within the general sutra, eleven other types of scripture are identified. The remaining content, which doesn't fit into those eleven, is gathered back into the Sutra basket, called the "Specific Sutra." * The **Brief** is the root of the **Detailed**. Among the twelve divisions, the initial, brief mention of a topic is the root, brief sutra. The later, detailed explanation makes up the twelve. For example, the brief statement "Form is like that" is the root sutra, while the detailed description of the eleven types of form (blue, yellow, etc.) is the extensive Sutra basket. 4. **Within Treatises:** Treatises also have a root and branches. There are two kinds: * **Brief is the Root of the Detailed:** A brief treatise, like the one by Katyayana, acts as the root for the extensive *Vibhasha* commentary. * **Detailed is the Root of the Brief:** An extensive commentary like the *Vibhasha* can be the root for a brief summary like the *Abhidharma* or the *Miscellaneous-Mind Treatise*.
This is the meaning of "root" in these contexts. In the *Humane Kings Sutra*, "root" refers to the sutra being the general root of the specific, and so on. In the *Hundred Treatise*, "root" refers to the brief being the root of the detailed. These are all derivative, not direct, translations of the word "Sutra."
Now, why do some people translate *Sutra* as "direct speech"? This is based on the *Satyasiddhi Shastra*. That text says: "Sutras are direct speech." People cling to this as the correct translation. But this is simply a clarifying explanation, not a direct translation. The author, Harivarman, wrote his treatise to explain the twelve divisions of the scriptures. He refers to the preface, pointing out that "Sutras are direct speech," in contrast to *geya* (repeated verses) and *gatha* (metrical verses). It's like saying "Hot is a fire." That's a description, not a translation. Why make a specific contrast with *geya* and *gatha*? Because these two are consistently different.
Furthermore, some translate *Sutra* as "Scriptural Text" based on the preface to the *Ekottara Agama*. The preface says, "The Scriptural Text (Sutra) is the first basket, Vinaya the second, and Abhidharma the third." This clearly identifies the Scriptural Text as the Sutra basket. Others rely on the *Miscellaneous-Mind Treatise*, Chapter on *Karma*, which says: "The one who has abandoned the restraints, like in the Sutra section." This points to the Sutra collection. People then take this as the translation. Again, this is just naming the sutra based on its function, not a direct translation.
Why? Because the sacred teachings beautifully match human nature and correspond to reality. This is called "matching" (*kita*), a meaning-based name. Since this is just a regional expression, why try to understand it through personal speculation?
**The Correct Direct Translation: "Thread"**
If we were to make a direct translation, it should be "thread."
How do we know this? Let's use three reasons to explain:
1. **Based on the Region's Standard Language:** In those foreign lands, the word people ordinarily use for the thread used to sew clothes is *sutra*. How could there be any other translation? 2. **Based on Its Meaning:** All dharmas (phenomena) are scattered throughout the universe like a galaxy of stars. They appear in the world, don't fall, and are not lost, precisely because the sacred teachings **string them together**. This stringing-together function is just like how a thread holds flowers together. Therefore, it's called a thread. 3. **Based on Scriptural Evidence:** As the *Vinaya* says: "If various flowers are scattered on a table, the wind will blow them away. Why? Because they have no thread to hold them together. Likewise, if people of various natures and families go forth (become monastics), the Buddha's teaching will quickly disappear and not last long. Why? Because they have not used the **scriptural teachings to hold the Dharma together**."
Therefore, the sacred teachings are called a "thread." The Buddha's Dharma is like the flowers. The three actions of sentient beings are like the table. Their mistakes are like the wind. Mistakes destroy the Dharma, just as wind scatters the flowers. If there were no written teachings to maintain and preserve the Dharma, it would vanish. But because the written teachings are remembered and preserved in the world, even when people make mistakes, the Dharma remains undestroyed. Because it has this capacity, it is said to be "like a thread."
Furthermore, the *Miscellaneous-Mind Treatise* states: "Sutras are called a garland, which strings together all dharmas." Stringing together dharmas is exactly the function of a thread.
---
**Vinaya Basket (Vinaya-pitaka)**
"The Vinaya" has four names: 1. Vinaya, 2. Moksha, 3. Shila, 4. Rule (or Law).
1. **Vinaya (Pali: Vinaya):** This is a foreign word. In our country, it is translated as "**to quench**" or "to extinguish." In the foreign language, "to quench" has three kinds: * *Nirvana* (total extinction, a state) * *Nirodha* (cessation, specifically the truth of cessation in the Four Truths) * *Vinaya* (discipline, the code of conduct) How are these different? Generally speaking, they all refer to one reality with different names, like different words for "eye." In foreign languages, one dharma can have ten names; these three are among them. But if we distinguish them, there are differences. The *Nirvana* and *Nirodha* are names for the entity itself. * *Nirvana* specifically refers to the state free from all perceptions. * *Nirodha* has a broader meaning, covering the cessation of both cause (the path) and effect (extinction). So the Truth of Cessation includes all types of extinction. * *Vinaya*, however, is not an entity called "cessation." It is a virtuous, conditioned action (the moral precepts) that has the capacity to **cause cessation** of evil actions. Therefore, it is called "cessation." It can also help one attain the fruit of quiescence, so it is also called "cessation."
Why is the **moral code/conduct (shila)** called *Vinaya*? For two reasons: * It can **quench** the offense of bad karma. * It can lead to obtaining the ultimate fruit of cessation.
Why is the **teaching/scripture about the precepts** called *Vinaya*? For two reasons: * It describes the conduct of *Vinaya*. Thus, it is named after what it describes. * It gives rise to the virtuous quality of *Vinaya* conduct. Thus, it is named after what it produces.
2. **Moksha:** This means "liberation" (or "emancipation"). Liberation has two kinds: Unconditioned (Nirvana) and Conditioned (the Path). * Unconditioned liberation is simply called *Moksha*. * Conditioned liberation (like the *Dharma-body of Five Divisions*) is called *Vimoksha*. Why is the **moral code** called "liberation"? For two reasons: * It avoids the offense of bad karma. * It obtains the very fruit of liberation. Thus, the sutra says: "The moral precepts are the proper basis for smooth liberation." This is why they are called *Pratimoksha* (towards liberation).
Why is the **teaching/scripture** called "liberation"? For two reasons: * It describes the conduct that leads to liberation. * It gives rise to that conduct.
3. **Shila:** This means "coolness" or "**moral virtue**" (or conscience). The three blazing fires of action (body, speech, mind) burn a practitioner, similar to heat. Moral virtue can prevent and quench this, thus it is called "coolness." This is a direct translation. Because it can prevent and prohibit, it is called "moral virtue" (*shila*). Why is the **teaching system** called *shila*? For two reasons: * It describes the practice of *shila*. * It gives rise to *shila*.
4. **Rule/Law (Ch. Lü):** This is a translation of the foreign word *Upalekha*? This translates as "**rule/regulation/knowledge**." There are two interpretations: one based on the teaching itself, and one on the practice. * For the **teaching**, it means measuring and defining. * For the **practice**, it means taming and subduing. The *Vinaya* teaching describes this rule-based practice, so it is called a "rule." It also gives rise to the practice of regulation and order, so it is also called a "rule."
---
**Abhidharma Basket (Abhidharma-pitaka)**
The Abhidharma has four names: * *Upadesha* (Commentary/Discourse) * *Abhidharma* (Higher Dharma) * *Matrika* (or *Matrka*), also called *Mātṛkā*. (This is the same name with a slight phonetic difference in transmission.) * *Maya* (Mother of Teachings).
1. *Upadesha*: This is a direct translation, meaning "treatise" or "discourse," as it discusses all dharmas.
2. *Abhidharma*: In our country, this is most directly translated as "**Peerless Dharma**." *Abhi* means "greater" or "higher," *Dharma* means "Dharma."
There are two interpretations: * **Regarding the Teaching:** Among the Three Baskets, the Abhidharma is the foremost for its analysis. So it is called "incomparable" or "peerless." * **Regarding the Practice:** The Abhidharma describes wisdom, and the practice of wisdom is the highest. Therefore, it is called "peerless." The Abhidharma teaching describes this supreme practice, so it is named so. Also, it can give rise to that peerless wisdom.
3. *Matrika* (or *Mātṛkā*): Directly translated, this means "**range/field of practice**" (行境). It is the map or outline that makes the practice clear and is the foundation for the practice itself.
4. *Maya*: This translates to "**Mother of Practice**" (行母). It clarifies and describes the teachings that can generate the practice of the path.
The meaning of *Matrika* and *Maya* is similar. Each of these three baskets contains, accumulates, and stores the Dharma, which is why they are called "Baskets." The meaning of the term "Three Baskets" is summarized roughly as above.
第二門中。言體性者。三藏皆用教法為體。何者是教。音聲字句。與法相應。是其教也。聲是聲入。三聚法中色法所收。名字句等。諸論不同。依如毘曇。是其法入。三聚法中。非色非心不相應攝名字句等三種。何別長短屈曲高下之法。說之為字。攝字表法。說以為名。拘攣名字。共相屬著。以成文頌。說之為句。直說音聲。表法便足。何用字等。若直音聲。不與字法和合相忘。不成言語。與風鈴等音聲無別。要與字合方成言語。雖與字合得成言語。若當不與名法相應。不得以此表呼前法。良以與彼名法相應故曰表法。雖得表法。若當不與句法相應。名字分散不成文頌。良以與彼句法相應故。攝字等得成文頌偈句差別。依如成實不相應品。廣非前義。彼論不說聲外別有非色非心字等可得。彼說字等。是其聲性。即彼聲上表召之業。說為字等。理不相離。聲恒是實。字等恒假。其猶色與色業之別。當體是色。色上相續動作是業。色性恒實。業恒是假。以此類彼義在可知。不勞說其韻數多少。此三何別。即就聲上。音韻屈曲。說之為字。召法曰名。眾多名字。說以為句。大乘法中所立字等相同成字。故地持論云。字者所謂惡阿等音。不說聲外別有非色非心字等。又大智論句義品云。天竺語法。眾字成語。眾語成句。字句語等。增減為異。即聲為語。字等與語。增減為異。寧得異聲。三藏體性。略辨如是。
第三門中。廣略不定。或說為一。所謂一切三藏之法。通名內論。或分為二。謂經與論。一切本教。通說為經。隨順釋者。斯名為論。若隨人別亦分為二。謂聲聞藏及菩薩藏。或分為三。三有三門。一三藏分別。謂修多羅毘尼毘曇。二三乘分別。所謂一切三乘法也。三隨大小漸頓分別。所謂局教漸教頓教。一切小法。名為局教。大從小入名為漸教。大不從小名為頓教。或分為四。四有兩門。一修多羅毘尼毘曇及以雜藏。分為四種。三學別論。即以為三。三學雜說。名為雜藏。二隨人分四。所謂三乘凡夫法也。或分為五。謂修多羅毘尼毘曇雜藏及與菩薩藏也。前四小乘。後一大乘。或分為六。大乘三藏小乘亦三。或分為八。小乘之中有修多羅毘尼毘曇及與雜藏。大乘亦爾。或分十二。謂十二部。如地持說。大乘之中唯一方廣。小乘十一。大小通論。故有十二。大小隱顯。備如十二部經中釋。或分十八。小乘有九。大乘亦爾。小乘九者。十二部中。除彼授記無問自說及以方廣。大乘九者。十二部中。除彼因緣譬喻論義。大小各九。故有十八。有無所以。廣如十二部經中釋。或復分為二十四部。大乘十二。小乘亦爾。或復分為八萬四千。隨別廣論。數別難窮。開合之義。略辨如是。
In the third section, the classifications vary in breadth and brevity. Sometimes it is explained as one—all the teachings within the Three Baskets (Tripitaka) are collectively called the Inner Teachings. Sometimes it is divided into two: the Sutras (scriptures) and the Shastras (treatises). All fundamental teachings are generally called Sutras, while those that explain and comment on them are called Shastras.
If classified by type of practitioner, it can also be divided into two: the Shravaka (Hearer) Basket and the Bodhisattva Basket.
Sometimes it is divided into three, which itself has three approaches: 1) By the Three Baskets: Sutra, Vinaya (monastic discipline), and Abhidharma (higher doctrine). 2) By the Three Vehicles: all teachings of the three paths (Shravaka, Pratyekabuddha, and Bodhisattva). 3) By scope, gradualness, and suddenness: the Restricted Teaching (all lesser teachings), the Gradual Teaching (the greater emerging from the lesser), and the Sudden Teaching (the greater not emerging from the lesser).
Sometimes it is divided into four, which has two approaches: 1) Sutra, Vinaya, Abhidharma, and the Miscellaneous Basket—where the first three correspond to the three trainings (morality, concentration, wisdom) discussed separately, and the last is their mixed discussion. 2) By type of person: three vehicles plus the teachings for ordinary beings.
Sometimes it is divided into five: Sutra, Vinaya, Abhidharma, Miscellaneous Basket, and Bodhisattva Basket. The first four belong to the Lesser Vehicle, the last to the Great Vehicle.
Sometimes it is divided into six: the Three Baskets of the Great Vehicle and the Three Baskets of the Lesser Vehicle.
Sometimes it is divided into eight: within the Lesser Vehicle there are Sutra, Vinaya, Abhidharma, and Miscellaneous Basket, and likewise for the Great Vehicle.
Sometimes it is divided into twelve, meaning the twelve divisions of teachings. As stated in the *Bodhisattva-bhumi*, the Great Vehicle has only one division (Vaipulya, or Extensive Teachings), while the Lesser Vehicle has eleven. Together, these make twelve. The presence or prominence of these divisions is explained in detail in the scriptures on the twelve divisions.
Sometimes it is divided into eighteen: nine for the Lesser Vehicle and nine for the Great Vehicle. The Lesser Vehicle’s nine exclude Prophecies, Teachings Given Without Request, and Extensive Teachings. The Great Vehicle’s nine exclude Stories of Past Causes, Analogies, and Debates. Thus, each has nine, making eighteen. The reasons for inclusion or omission are explained in full in the twelve divisions.
Sometimes it is divided into twenty-four: twelve for the Great Vehicle and twelve for the Lesser Vehicle.
Sometimes it is divided into eighty-four thousand, as a more detailed discussion of specific distinctions. The number of distinctions is difficult to exhaust. The principles of combining and separating are thus briefly explained.
第四門中。差別有三。一隨教本末。二約法辨異。三就行以分。言本末者。經律是本。論是其末。但就本中。經律兩分。末中亦二。所謂毘曇摩德勒伽。汎釋法相名阿毘曇。辨宣行儀名摩德勒伽。亦云摩夷。以生行故。本末如是。於中隨義分別有三。一化教所說。名修多羅。行教所說。名曰毘尼。汎宣理事因果是非。是化教也。辨彰行儀。是行教也。就彼末中釋修多羅。名阿毘曇。解毘尼者。名摩德勒伽。亦名摩夷。第二就彼化行兩教。集善義邊。名修多羅。化行兩教離惡義邊。名曰毘尼。釋此二中。所有化教。名阿毘曇。釋此二中。所有行教。名摩德勒伽。第三直取集善行教。為修多羅。離惡行教。名曰毘尼。於此二中。汎爾分別止作之義。為生物解。名曰毘曇辨其修相。為起行心。名摩德勒伽(此一門竟)。
言約法者。如彼相續解脫經說。三藏皆是如來本教。於中隨法分為三種。若言聞法歸依三寶。修習諸行。如是之義。名修多羅。分別一切戒行輕重。持犯得失。如是之義。名曰毘尼。分別一切情理虛實諸諦差別因緣法相五明處等無量義門。名阿毘曇(此二門竟)。
言就行者。行別有三。謂戒定慧。詮定之教。名修多羅。詮戒之教。名曰毘尼。詮慧之教。名阿毘曇。三藏之中。皆明三學。何故如是別配三行。毘婆沙中。釋有兩義。一以義分。隨彼一切聖教之中。詮定之義。斯皆攝之為修多羅。詮戒之義。以為毘尼。詮慧之義。判為毘曇。第二隱顯互相助成。修多羅中。雖明戒慧。助成定行。毘尼藏中。雖明定慧。助成戒行。毘曇藏中。雖明戒定。助成慧行。以隱顯相從故為此判。分相。雖然義猶難解。何故如是。以修多羅直彰法體令心正住。生定義強。故名詮定。阿毘曇者。廣開法義。令心照知。生智義強。故名詮慧。毘尼詮戒。義在可知。
第五門中。明其大小有無之義。通而為論。大小皆具。小乘三者。四阿含等。是修多羅。五部戒律。是其毘尼。毘婆沙等。是阿毘曇。大乘三者。華嚴等經。是修多羅。清淨毘尼等。是其毘尼。大智論等。是阿毘曇。若別論之。小乘具三。大乘不具。何以得知。如大智論龍樹釋云。迦葉阿難。於王舍城。結集三藏。為聲聞藏。文殊阿難。於鐵圍山。集摩訶衍。為菩薩藏。又法華云。不得親近三藏學者。名習小乘。為三藏學。准驗斯文。定知小乘備明三藏。大乘不論何故如是。此就如來本教故爾。如來所化。小乘眾生。鈍根難悟。聞說經律。不能廣解。是故如來。重以毘曇分別開示。方能悟入。故有三藏。如來所化。大乘眾生。利根易悟。聞說經律。即能深解。不假如來重以毘曇分別解釋。是故不具。以不具故。不說三藏。其猶大乘九部經中無論義經。與此相似。以義細推。如來本教。亦得具有。但無部別。所以不論。若通末代。並具不疑。末代之中。雖有眾生聽受大乘。不能悟入。是故菩薩。為之作論。解釋佛經。故有大乘阿毘曇也。大小有無。略辨如是。
第六次第略有四門。一起說次第。佛初成道第六七日。仙人鹿苑。為陳如等。轉四諦法。是故先明修多羅藏。若依大乘。第二七日。宣說華嚴修多羅也。依僧祇律。五年已後。廣制戒律。若依四分。十二年後。因須提那廣制戒律。故次第二明毘尼藏。如來後於毘舍離國。因於跋耆諸比丘等本末因緣。遂為比丘。說五怖畏。所謂殺生乃至飲酒。故次第三明毘曇藏。第二明其結集次第。經論不同。智度論中。明佛滅後摩訶迦葉。先令阿難誦修多羅。次優婆離誦出毘尼。後令阿難誦出毘曇。阿育王傳。次第復異。彼文之中。先令阿難誦修多羅。第二迦葉自誦毘曇。後優婆離誦出毘尼。五分律中。次第復別。先優婆離誦出毘尼。次令阿難誦修多羅。復令阿難誦出毘曇。本事應一。傳者不同。故有此異。第三明其化益次第。毘婆沙云。為初入者。說修多羅。以其教化令生信故。為已入者。宣說毘尼。令其受持起修行。故已受持者。為說毘曇。令其依行生正智故。第四明其行修次第。先明毘尼。令其學戒。次修多羅。令其習定。後明毘曇。令修智慧。戒定智慧義次第故。
第七門中。寬狹義者。三藏相望。不辨寬狹。今以三中修多羅藏。對十二中修多羅部。辨其寬狹。十二部中修多羅部。義別有三。一總修多羅。二別修多羅。三略修多羅。備如前解。此三種中。總修多羅。一向是寬。統苞十二。該括三藏。略修多羅。其義次寬。十二部經。及三藏中。皆通有之。別修多羅。望三藏中修多羅藏。互有寬狹。三藏之中。修多羅藏。具攝十二。是故言寬。不攝毘尼阿毘曇藏。故名為狹。十二部中。修多羅部。不攝其餘之十一部。故名之為狹。該通三藏。是故名寬。雖不具足全攝三藏。三藏之中。通皆有故。良以是非差別雖分。今以四句相對辨之。一者是其修多羅藏。亦得名為修多羅部。謂初藏中修多羅部。二者是其修多羅藏。而不得名修多羅部。謂初藏中。餘十一部。三者非是修多羅藏。而得名為修多羅部。謂彼毘尼阿毘曇中。修多羅部。四者非是修多羅藏。而復非是修多羅部。謂彼毘尼阿毘曇中。餘十一部。三藏之義。略辨如是。