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.

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.

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.

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.

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.

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.