△第二、藏教所攝中二。先藏攝，後教攝。前中亦二：先藏，後攝。
II. Regarding its classification within the Canon and Teachings, this is discussed in two parts. First, its classification within the Canon; second, its classification within the Teachings. The first part is further divided into two: first, the Canon itself; second, the classification.
今初。藏謂三藏、二藏。通稱藏者，以含攝故。世親攝論第一、莊嚴論第四皆云：彼三及二云何名藏？答云：由攝故，謂攝一切所應知義。攝即包含。
Now, to begin. The term "canon" refers to the Three Baskets and the Two Baskets. Why are they collectively called "canon"? Because they encompass and contain. As stated in the first chapter of Vasubandhu's "Compendium of the Great Vehicle" and the fourth chapter of the "Ornament of the Mahayana Sutras": Why are these three or two called "canon"? The answer is: Because they encompass, meaning they contain all the principles that should be understood. "Encompass" here means to include and hold within.
言三藏者：一、修多羅藏，二、毗奈耶藏，三、阿毗達磨藏。初中，先辨名，後顯相。今初，亦名修妬路，亦名素怛纜，此皆梵音楚夏，古譯為契經，智論之中名為經藏。契謂契理契機，經謂貫穿攝化，即契理合機之經。依主受名，契經即藏，持業釋也。復云：正翻名線，線能貫華，經能持緯，此方不貴線稱，故存於經。有云：案五印度呼線、席經、井索、聖教皆曰修多羅，則經正是敵對。斥於古德，經非敵對。今更詳之。若一名四實皆為敵對，則古如所破。若兼順義，經自屬於席經，敵對應名聖教，故梁攝論譯為聖教。彼論云：有阿毗達磨，非是聖教，為成聖教，故加修多羅名。古德見此儒、墨皆稱為經，遂借彼席經以目聖教，則雙含二義。但順兩方，借義助名，更加契字，揀異席經，甚為允當。二、顯相者，四域、四名所目雖殊，意義相似，故同稱修多羅。而聖教多含具上三義。故雜心云：經有五義：一曰涌泉，二曰出生，三曰顯示，四曰繩墨，五曰結鬘。涌泉則注而無竭。出生則展轉滋多，義同井索，有汲引故。顯示正是聖教，顯事理故。繩墨則揩定正邪，亦是繩之為經，能持於緯，同席經義。結鬘同線，線能貫華，結成鬘故。總上五義，不出貫攝。故佛地論第一云：能貫能攝，故名為經。以佛聖教貫穿攝持所應說義，所化生故。此或貫攝通所說所化，或貫穿法相攝持所化。又世親攝論釋貫穿云：謂能貫穿依故、相故、法故、義故。依者，謂依於是處，由此為此而有所說。相者，謂世俗諦相、勝義諦相。法者，謂蘊、界、處、緣起、諦、食、靜慮、無量、無色、解脫、勝處、徧處、菩提分、無礙解、無諍等。義者，隨順密意說等。瑜伽二十五、顯揚二十大同此說。餘義至十二分中當明。
The Three Baskets of Scripture are: first, the Sūtra Basket; second, the Vinaya Basket; third, the Abhidharma Basket.
Regarding the first, we will first clarify its name, then reveal its characteristics.
Now, the first point: it is also called *Sūtra* (修妬路), also called *Sūtra* (素怛纜). These are all Sanskrit terms with slight dialectal variations. In ancient translations, it was rendered as "Sūtra" (契經). In the *Treatise on the Great Perfection of Wisdom*, it is called the Sūtra Basket.
"*Qi*" (契) means to accord with the principle and accord with the capacity of beings. "*Jing*" (經) means to string together and to gather in, to guide and transform. Thus, it is the scripture that accords with the principle and suits the capacities of beings. It is named based on its function: the Sūtra (契經) is the Basket, an explanatory compound.
Furthermore, it is said: its direct translation is "thread." A thread can string together flowers; a warp thread can hold the weft. Since the term "thread" is not highly regarded in our region, the term "sūtra" (經) is preserved instead. Some say: According to the five regions of India, the terms for thread, the warp of a mat, a well rope, and the holy teachings are all called *Sūtra*. Therefore, "sūtra" (經) is indeed an exact equivalent. This refutes the ancient masters who said "sūtra" is not an exact equivalent. Now, let us examine this more carefully. If one term corresponds to four realities and all are exact equivalents, then the ancients' view is refuted as stated. If we also consider the connotative meaning, "sūtra" (經) itself belongs to the category of "warp of a mat." The exact equivalent for the holy teachings should be "holy teachings." Therefore, the *Mahāyāna-saṃgraha-śāstra* translated it as "holy teachings." That treatise states: There is Abhidharma that is not the holy teachings; to establish it as holy teachings, the name *Sūtra* is added. The ancient masters, seeing that Confucianism and Mohism both called their texts "sūtra" (經), then borrowed the term "warp of a mat" to refer to the holy teachings. Thus, it contains both meanings. It merely accords with both sides, borrowing the meaning to aid the name. Adding the character "*qi*" (契) distinguishes it from the warp of a mat, which is very appropriate.
Second, revealing its characteristics: The four regions and the four names, though what they denote differs, their meanings are similar; therefore, they are all called *Sūtra*. However, the holy teachings are rich in meaning, possessing the three meanings mentioned above. Therefore, the *Saṃyuktābhidharma-hṛdaya-śāstra* says: The Sūtra has five meanings: first, a gushing spring; second, giving birth; third, revealing; fourth, a marking line; fifth, a flower garland.
A gushing spring means it flows forth without exhaustion. Giving birth means it multiplies and increases, similar to a well rope, because it draws up water. Revealing refers precisely to the holy teachings, because it reveals phenomena and principle. A marking line determines correctness and error; it is also like the warp of a thread, which holds the weft, similar to the meaning of the warp of a mat. A flower garland is like a thread; a thread can string flowers together to form a garland.
In summary, the above five meanings do not go beyond stringing together and gathering in. Therefore, the first fascicle of the *Buddhabhūmi-sūtra-śāstra* states: Because it can string together and gather in, it is called a sūtra. With the Buddha's holy teachings, it strings together and gathers in the meanings that should be explained and the beings to be transformed. This may refer to stringing together and gathering in both the teachings and the beings to be transformed, or to stringing together the characteristics of phenomena and gathering in the beings to be transformed.
Furthermore, Vasubandhu's commentary on the *Mahāyāna-saṃgraha-śāstra* explains "stringing together" as: meaning it can string together the basis, the characteristics, the dharmas, and the meanings.
"Basis" refers to relying on a certain context, whereby because of this and for this purpose, something is taught. "Characteristics" refers to the characteristics of conventional truth and ultimate truth. "Dharmas" refers to the aggregates, sense bases, elements, dependent origination, truths, nutriments, meditative absorptions, immeasurables, formless spheres, liberations, totalities, pervading spheres, factors of enlightenment, unhindered knowledges, non-contention, and so forth. "Meanings" refers to explanations that accord with the hidden intent, and so on.
The twenty-fifth fascicle of the *Yogācārabhūmi-śāstra* and the twentieth fascicle of the *Xianyang Lun* are largely in agreement with this explanation. Other meanings will be clarified in the section on the twelve divisions.
第二毗柰耶藏，初名後相。前中亦名毗尼，梵言之略耳。此翻為調伏，謂調練三業，制伏過非。調練通於止作，制伏唯明止惡。就所詮之行彰名，即調伏之藏。或能詮藏有調伏之能，即有財釋。契經藏中類有此釋。毗尼或翻為滅，滅有三義：一滅業非，二滅煩惱，三得滅果。或名尸羅，具云翅怛羅，此云清涼，離熱惱因得清涼果故。亦名波羅提木叉，此云別解脫，此就因得名。然有二義：一揀異定道名之為別，二三業七支各各防非故名為別。亦翻為隨順解脫，此據果立，隨順有為無為二種解脫果故。亦名性善，如十誦律。亦名守信，如昔所受實能持故。後顯相者，前名之中已含止作，即毗尼相。若別說者，世親攝論云：毗奈耶有四義，謂犯罪故、等起故、還淨故、出離故。廣如彼論。
The Second Vinaya Pitaka, initially named "Later Characteristics." In the earlier part, it is also called "Vinaya," which is an abbreviation of the Sanskrit term. This is translated as "taming and subduing," meaning to discipline the three actions of body, speech, and mind, and to restrain transgressions and faults. Discipline applies to both refraining from wrongdoing and engaging in virtuous actions, while restraint specifically refers to stopping evil. The name is derived from the practices it describes, thus it is called the "Taming and Subduing Pitaka." Alternatively, it is said that the teachings contained within this pitaka possess the power to tame and subdue, which is an explanatory interpretation. Similar interpretations can be found in the Sutra Pitaka.
"Vinaya" is also translated as "extinguishing," with three meanings: first, extinguishing unwholesome actions; second, extinguishing afflictions; and third, attaining the fruit of extinguishment. It is also called "Śīla," fully known as "Śīlatā," meaning "coolness," as it leads to the cause of abandoning the heat of afflictions and attaining the cool fruit of liberation. It is also known as "Prātimokṣa," meaning "individual liberation," a name derived from its cause. This has two meanings: first, distinguishing it from meditative and wisdom practices, thus called "individual"; second, each of the three actions and seven branches of morality individually prevents wrongdoing, hence "individual." It is also translated as "following liberation," a name based on its fruit, as it follows the fruits of conditioned and unconditioned liberation. It is also called "inherent goodness," as seen in the *Ten Recitations Vinaya*. It is also called "keeping faith," as one truly upholds the precepts once received.
As for the later explanation of its characteristics, the earlier names already encompass refraining from wrongdoing and engaging in virtuous actions, which constitute the nature of Vinaya. To elaborate separately, as stated in Vasubandhu's *Compendium of Abhidharma*, Vinaya has four meanings: offenses, their origins, purification, and liberation. For details, refer to that treatise.
第三、阿毗達磨藏。阿毗名對，達磨云法。法有二種：一、勝義法，謂即涅槃，是善是常，故名為勝；二、法相法，通四聖諦。相者，性也，狀也，二俱名相。法既有二，對亦二義：一者對向，謂向前涅槃；二者對觀，觀前四諦。其能對者，皆無漏淨慧及相應心所等。由對果、對境分二對名故，慧但是對而非是法，非所對故。言對法者，法之對故。故對法藏特名慧論，舊譯為無比法，以詮慧勝故。世親攝論云：阿毗達磨有四義，謂對故、數故、伏故、通故。對義同前。數者，於一一法數數宣說，訓釋言辭自共相等無量差別故。伏者，由此具足論處所等，能勝伏他論故。通者，此能通釋素怛纜義故。亦名優婆提舍，此云論義。亦名磨怛理迦，此云本母，謂以教與義為本為母。亦名依藏生解，藏為解母，本即是母。亦名摩夷，此云行母，依藏成行故，行之母故。
Third, the Abhidharma Pitaka. "Abhi" means "toward" or "in relation to," and "dharma" means "teaching" or "phenomenon." Dharma has two aspects: First, the ultimate dharma, which refers to Nirvana—it is wholesome and eternal, thus called "ultimate." Second, the dharma of characteristics, encompassing the Four Noble Truths. "Characteristics" here refers to both nature and appearance, both of which are called "characteristics."
Since dharma has two aspects, "abhi" (toward) also has two meanings: First, "directed toward," meaning oriented toward Nirvana. Second, "contemplating," meaning observing the Four Noble Truths.
What performs this "directing" or "contemplating" is the pure, undefiled wisdom and the mental factors associated with it. Based on whether it is directed toward the result (Nirvana) or the object (the Four Truths), the term "abhi" is divided into these two meanings. Wisdom itself is the "directing" but not the "dharma," because it is not the object being directed toward. Thus, "Abhidharma" means "the directing toward dharma."
Therefore, the Abhidharma Pitaka is specifically called the "Treatise on Wisdom." In older translations, it was called the "Incomparable Dharma" because it elucidates the supreme nature of wisdom.
As stated in Vasubandhu's *Compendium of Abhidharma*, "Abhidharma" has four meanings: 1. "Toward" or "in relation to" (as explained above). 2. "Enumeration"—it repeatedly expounds on each dharma, explaining its characteristics, both individual and shared, through countless distinctions. 3. "Subduing"—through its complete treatment of topics and reasoning, it overcomes other disputations. 4. "Clarifying"—it elucidates the meaning of the Sutras.
It is also called "Upadeśa," meaning "exposition" or "discussion of meaning." It is also called "Mātṛkā," meaning "root" or "mother," because it serves as the source and foundation for both teaching and meaning. It is also called "the treasury that gives rise to understanding," as the treasury is the mother of understanding, and the root is the mother. It is also called "Māyā," meaning "the mother of practice," because it is based on the treasury to cultivate practice, and thus is the mother of practice.
然此三藏，約其所詮，略有二門：一者、尅性，則經詮三學，戒唯戒、心二學，論唯慧學，如攝論說。二、約兼正，則三藏之中，經正詮定，毗尼詮戒，論詮於慧，兼各通三。
However, regarding the meaning these Tripitaka collections convey, there are roughly two approaches:
First, examining their essential nature: Sutras teach the Three Learnings; Vinaya covers only Discipline and Meditation; Abhidharma explains only Wisdom—as stated in the Compendium of Abhidharma.
Second, considering their primary and secondary focus: within the Tripitaka, Sutras mainly teach Meditation; Vinaya primarily teaches Discipline; and Abhidharma principally teaches Wisdom. Yet each also contains elements of all three.
第二、明二藏者：一、聲聞藏；二、菩薩藏。即由前三藏詮示聲聞理、行、果故，名聲聞藏；詮示菩薩理、行、果故，名菩薩藏。故莊嚴論第四云：此三藏由上下乘差別故，復為聲聞藏及菩薩藏攝。大乘同此。此就二乘理、果同故合之。若約教、行別故，即開三乘以為三藏，如普超等經。又由緣覺多不藉教出無佛世，佛在世時攝屬聲聞，故但分為二，即是大、小、半、滿不同。
第二明所攝者，此經三藏之中正唯修多羅攝，兼詮餘二，十藏等品廣顯戒故，問名等品顯論義故。若就脩多羅中以義揀教，則唯十藏攝，具足主伴顯無盡故、教義融故。二藏之中唯菩薩藏，若分權實，但菩薩藏一分所攝，權不攝故。若約此攝，乃至聲聞亦此經攝，此能包含無量乘故。揀於權實，至下立教中明已辨藏攝。第二明教攝者，教有二種：一者通相十二分教亦分大小，至下十藏品辨。二者諸宗二教不同，今當略釋。夫教海沖深法雲彌漫，智光無際妙辨巨窮，以無言之言詮絕言之理，以無變之變應無窮之機，極位所承凡情難挹。今乘理教之力略啟四門：一大意合離，二古今違順，三分宗立教，四總相會通。
今初。且西域、東夏弘闡之流，於一代聖言，或開宗分教，或直釋經文，以皆含得失故耳。且不分之意，略有五焉：一、則理本一味，殊塗同歸，故不可分也；二、一音普應，一雨普滋故；三、原聖本意，為一事故；四、隨一一文，眾解不同故；五、多種說法，成枝流故。以斯五義，故不可分。分之乃令情構異端，是非競作，故以不分為得。其分教者，亦有多義：一、理雖一味，詮有淺深，故須分之，使知權實；二、約佛雖則一音，就機差而教別；三、本意未申，隨他意語而有異故；四、言有通別，就顯說故；五、雖分權實，須善會佛意，有開顯故。又王之密語，所為別故，不識權實。以深為淺，失於大利；以淺為深，虗其功故；莊嚴聖教，令深廣故；諸聖教中，自有分故；諸大菩薩，亦開教故。以斯多義，開則得多而失小，合則得小而失多。但能虗己求宗，不可分而分之，亦何爽於大旨？故今分之。
大方廣佛華嚴經疏卷第一