---
title: "大乘法苑義林章 · 2 辨相"
description: "窥基，唐代高僧，唯识宗实际创始人玄奘的嫡传弟子，撰写了《大乘法苑义林章》。此书创作于佛教鼎盛的唐朝，是唯识宗的重要论著。全书系统阐述唯识教义，分章辨析法相、唯识、三性等核心义理，组织严密，义理精深。它被誉为大乘佛教的教理百科全书，是研究唯识学不可或缺的权威典籍，对汉传佛教思想发展影响深远。"
url: "https://rushiwowen.co/en/r/cmcz6dopr0032l1043c4z38eo"
---

第二辨相中。契經相者。對法第十一說。謂以長行綴緝略說所應說義。即諸經中長行。略說所應說法。名為契經。八十一說與對法同。謂貫穿義長行直說多分攝受意趣．體性。瑜伽第二十五．顯揚第六不說長行。但總相云。佛於彼彼方所。為彼彼有情。依彼彼行。宣說無量蘊相應語．乃至．證淨相應語。結集法者攝聚聖語為令正法得久住故。以妙名等次第安布乃至廣說。真善妙義名為契經。與涅槃經所說同也。涅槃經中第十五說。從如是我聞乃至歡喜奉行。如是一切名修多羅。然修多羅有總有別。總者即攝十二部盡。涅槃等說。是別者唯攝長行略說所應說義。與所餘分相不同故。名之為別。各據一義亦不相違。應頌相者。對法等諸論同說。即諸經中或中或後以頌重頌。即後更頌前長行義。又云。不了義經應更頌釋。長行雖說義猶未盡。後更頌之。即以二義名為應頌。一者為益利根後來。二者為顯前不了義令聽法者解明淨故。涅槃但有初之一義。成實論中第二卷言。或佛自說。或弟子說。欲令義理堅固不散。如綖貫花次第堅固。又嚴飾詞令憙樂故。又義入偈中即令要略易可解故。記別相者。對法等云。謂於是處聖弟子等。謝往過去記別得失生處差別。此依世尊記諸弟子未來生事。記因果也。又諸論云。又了義經說名記別。記別開示深密意故。記者明也。別謂分別。明記分別深密之義名為記別。餘處所言不了義經名記別者。謂以少言略記別故名不了義。不據分明說深義也。涅槃經云。如來為諸大人授記也。汝阿逸多未來有王名曰懷佉。當於是世而得成佛名曰彌勒。是記別經。准諸教言總以三義名為記別。一記弟子死生因果。二分明記深密之義。三記菩薩當成佛事。諷誦相者。顯揚等云。謂諸經中非長行重說。然以句結成。或以二句．三句．四句．五句．六句等說竝為諷頌。涅槃經云。除修多羅及諸戒律。其餘有說四句之偈。諸惡莫作。諸善奉行。自淨其意。是諸佛教。是名伽陀經。此意說言。非長行直說。及非因緣。為他以偈四句為首。說諸法者名為伽陀。以此涅槃亦有別相修多羅。不爾此中云何除之。唯有通相修多羅故。小句至二多句無量。一切皆是。涅槃且舉一頌指教。諸論舉難。不滿頌者。故但至六。若唯一句即不成頌。此與長行難可別故。舉一頌半說言六句。五七皆得。小故不說。自說相者。瑜伽等云。謂於是中不顯請者。為令當來正法久住正教久住。不請而說是名自說。對法論云。如伽陀曰。若於如是法。發勇猛精進。靜慮諦思惟。爾時名梵志。此佛為令正法久住。正法久住是行住也。涅槃經說。如佛晡時入於禪定。乃至明旦從禪定起。無有人問。以他心智即自說法。乃至廣說。如是諸經無問自說。是名優陀那。指事雖殊義理同也。問曰。何故請者無言不名請說。如來默然即許成答。答曰請有二種。一心念。二口宣。口宣動業為慇重故。所以成請。但心念輕。所以經中不名為請。答亦有二。一默。二語。但令生解即名為答。不約輕重故不同問也。又諸經中佛知其念。即為說法。故雖無言亦名為請。要彰語重與其請名。無言非請。又問。既有無問自說經。何不有有問無答經。答曰十二分中說法方成經。無問有答得成經。無說不成經。有問無答不成經。然理而言。諸置答者亦名為經。又香積佛國二種俱無。香為佛事。無說成經。此土如來聲為佛事。是故無答不得成經。十二分經不以有問方名為經。故有無問自說經也。緣起相者。八十一說。謂依有請而說諸法。如經說言。世尊一時依黑鹿子。為諸比丘宣說法要。又依別解脫因起之道。毘奈耶攝所有言說。又於是處說如是言。世尊依如是如是因緣。依如是如是事。說如是如是語。此具三義名為因緣。一因請而說。二因犯制戒。三因事說法。如次應知。對法等論唯有初二。涅槃經中唯有後一。對法等云。因緣者謂因請而說。又有因緣制立學處。涅槃經云。如諸經偈所因根本。如舍衛國有一丈夫羅網捕鳥得已還放。世尊知其本末因緣而說偈言。莫輕小惡以為無殃。水渧雖微漸盈大器。是名尼陀那經。此唯因事說法。故皆非具足。唯八十一義理周圓。譬喻相者。涅槃經云。如戒律中所說譬喻。是名阿波陀那經。對法等云。謂諸經中有比況說。為令本義得明淨故。二十五言。謂於是中有譬喻說。對法唯云經中譬喻。涅槃但說律中譬喻。瑜伽總說經．律．論譬喻。竝此所攝。本事相者。八十一云。謂除本生。宣說前際諸所有事。除佛本生。說餘一切前際之事。名為本事。對法論云。所謂宣說聖弟子等。前世相應事。涅槃經言。如佛所說比丘當知。我出世時所可說者名曰契經。鳩留秦佛說為甘露鼓。𤘽那含牟尼佛說為法鏡。迦葉佛說名分別空。是名伊帝曰多伽。對法但說往弟子事。以對本生是菩薩故。唯說人事。涅槃但說往昔法事。瑜伽通說往昔一切若人若法若凡若聖。皆名本事。本生相者。瑜伽二十五．顯揚第六說謂於是中宣說世尊在過去世。彼彼方分若生若死。行菩薩行行難行行。是名本生。謂說世尊往世於某方所有死生身。所行菩薩行。所有難行行。竝名本生。對法．及八十一云。所謂宣說諸菩薩行本相應事。涅槃經言。如佛世尊本為菩薩。作鹿．作羆。作獐．作兔．乃至廣作金翅鳥等。所可受身是名闍陀伽經。對法但說諸菩薩行。涅槃唯說往菩薩身。瑜伽通說往昔菩薩若身．若行皆名本生。方廣相者。八十一云。謂說菩薩道。如說七地四菩薩行及百四十不共佛法。又復此法廣故．多故．極高大故．時長遠故。此義意言。說菩薩道不共。佛法二空理。正包福慧滿。名為方廣。唯在大乘不通小乘。涅槃名為毘佛略經。對法說言。亦名廣破。亦名無比。一切有情利益安樂所依處故。宣說廣大甚深法故名為方廣。能破諸障名為廣破。無法比類名為無比唯依大乘名為方廣。瑜伽第二十一。聲聞具十二自列方廣。又涅槃經第三卷言大乘有九。不遮小乘有其十二。故小乘中亦有方廣。此中正法名之為方。亦可。因果理正名之為方。說四諦理極真正故。廣陳包含名之為廣。故小乘有。法花．瑜伽等但說大乘。涅槃通說。文最為正。希法相者。顯揚第六云。謂諸經中宣說諸佛及諸弟子八眾。所有共不共德。及餘最勝殊特驚異甚深之法。是為希有。此意說言。但說功德及希奇事名為希法。涅槃經言。菩薩初生即行七步。放大光明遍照十方。獼猴獻蜜。白項狗聽法。魔變為青牛行瓦鉢間。令相棠觸無所傷損。如佛初生入天廟時。令彼天像起下禮敬。名未曾有。此說佛等殊特之事。名為希法。不說功德及弟子事。對法論云。若說聲聞諸大菩薩．及如來等最極希有甚奇特法。但說聖者奇特之法不說所餘。不相違也。論議相者。八十一云。謂諸經典循環研覈摩呾理迦。一切了義經皆名摩呾理迦。謂於是處世尊自廣分別法相。又聖弟子已見諦跡。依自所證亦無倒分別諸法體性。此亦名為摩呾理迦。摩呾理迦亦名阿毘達磨。涅槃經說。如佛世尊所說諸經。若依論議分別廣說辨其相貌。是名優婆提舍經。顯揚第六．瑜伽二十五．對法皆言。云何論議。所謂一切摩呾理迦阿毘達磨。研究甚深素呾纜義。宣暢一切契經宗要是名論議。涅槃但說唯佛世尊所說論議。顯揚論等中。但說弟子所說論議經。各舉一種。然瑜伽論八十一中具包二種。以許弟子作對法藏論議經故。如是總說十二分教相狀同異。諸廣學者幸無悶焉。別釋此相。如瑜伽第二十五．第八十一．顯揚第六．對法十一．涅槃第十五。餘處皆略。所有違返竝隨會訖。

> \*\*II. The Characteristics\*\* \*\*1. The Sutra (Sutra)\*\* The \*Abhidharma\* (11th chapter) says: It refers to prose that compiles and briefly states the meaning that should be expressed. That is, the prose sections within the scriptures that briefly state the Dharma to be taught are called Sutras. The \*Yogācārabhūmi\* (81st chapter) says the same: It means the meaning of "stringing together," where prose directly explains, mostly encompassing the intent, purport, and nature. The \*Yogācārabhūmi\* (25th chapter) and \*Prakaraṇāryavācā Śāstra\* (6th chapter) do not mention prose specifically but generally state: The Buddha, in various places, for various sentient beings, based on various practices, proclaimed immeasurable teachings corresponding to the aggregates... up to teachings corresponding to the pure faith. Those who compiled the Dharma gathered the sacred words and, for the sake of causing the true Dharma to endure long, arranged them in excellent names and so forth in proper order, extensively explained. The true, good, and excellent meaning is called a Sutra. This aligns with what is said in the \*Nirvana Sutra\*. The \*Nirvana Sutra\* (15th chapter) says: From "Thus have I heard" up to "rejoiced and faithfully practiced," all such is called Sutra (Sūtra). However, Sutra has both a general and a specific meaning. The general meaning encompasses all twelve divisions, as stated in the \*Nirvana Sutra\*, etc. The specific meaning only includes prose that briefly states the meaning to be expressed, differing from the other divisions. Therefore, it is called specific. Each holds to one meaning and does not contradict. \*\*2. The Repetition in Verse (Geya)\*\* The \*Abhidharma\* and other treatises similarly state: It refers to within the scriptures, either in the middle or at the end, using verses to repeat. That is, later verses reiterate the meaning of the preceding prose. Also, it is said: For scriptures of provisional meaning, they should be further explained in verse. Although the prose has been stated, the meaning is not yet fully exhausted, so it is later restated in verse. It is called Repetition in Verse for two reasons: first, to benefit sharp-rooted later listeners; second, to clarify the previously unexhausted meaning, causing those listening to the Dharma to understand clearly and purely. The \*Nirvana Sutra\* only has the first reason. The \*Satyasiddhi Śāstra\* (2nd volume) says: Either the Buddha himself speaks it, or disciples speak it, wishing to make the principles firm and not scattered, like a string threading flowers, making them firm in sequence. Also, to adorn the words, making them delightful. Also, when the meaning enters the verse, it becomes concise and easy to understand. \*\*3. The Prophecy (Vyākaraṇa)\*\* The \*Abhidharma\*, etc., say: It refers to places where holy disciples, etc., recount the past, prophesying gains and losses, differences in rebirth. This is based on the World-Honored One prophesying the future births of various disciples, prophesying cause and effect. Also, various treatises say: Also, scriptures of definitive meaning are called Prophecy, as they prophesy and reveal the profound, hidden intent. "Prophecy" means to clarify; "differentiation" means to analyze. Clearly prophesying and analyzing the profound meaning is called Prophecy. Other places that say scriptures of provisional meaning are called Prophecy refer to using few words to briefly prophesy, hence they are called provisional meaning, not based on clearly explaining profound principles. The \*Nirvana Sutra\* says: The Tathagata gives prophecies to the great beings. "You, Ajita, in the future there will be a king named Śaṅkha, who in that world will attain Buddhahood named Maitreya." This is Prophecy scripture. Based on various teachings, it is generally called Prophecy for three meanings: 1) Prophesying the death, birth, causes, and effects of disciples; 2) Clearly prophesying profound, hidden meanings; 3) Prophesying that Bodhisattvas will accomplish Buddha deeds. \*\*4. The Verse (Gāthā)\*\* The \*Prakaraṇāryavācā Śāstra\*, etc., say: It refers to within the scriptures, not being prose or repetition, but composed with lines, whether using two lines, three lines, four lines, five lines, six lines, etc., all are Verses. The \*Nirvana Sutra\* says: Apart from Sutras and various precepts, the rest that speak four-line verses: "Refrain from all evil, cultivate all good, purify your own mind, this is the teaching of the Buddhas." This is called Gāthā scripture. The meaning here says: Not prose direct explanation, and not being due to a cause (nidāna), but for others, with a four-line verse as the beginning, explaining Dharma, is called Gāthā. Based on this, the \*Nirvana Sutra\* also has a specific-meaning Sutra; otherwise, how could it say "apart from" here? Only if there is a general-meaning Sutra. From small verses of two lines to many lines immeasurable, all are included. The \*Nirvana Sutra\* temporarily cites one verse to indicate the teaching. Various treatises cite the difficult point: those not forming a full verse. Therefore, it only goes up to six lines. If only one line, it does not form a verse, as it would be hard to distinguish from prose. Citing a verse and a half says six lines. Five or seven lines are also acceptable. Being minor, they are not mentioned. \*\*5. The Self-Spoken (Udāna)\*\* The \*Yogācārabhūmi\*, etc., say: It refers to here not showing a questioner. For the sake of causing the future true Dharma to endure long, the true teaching to endure long, speaking without request is called Self-Spoken. The \*Abhidharma\* says: As the verse says: "If regarding such Dharma, one arouses vigorous diligence, contemplates and reflects on truth, then one is called a Brahmin." This the Buddha spoke for the sake of causing the true Dharma to endure long; the true Dharma enduring long is the practice's abiding. The \*Nirvana Sutra\* says: As the Buddha entered meditation in the afternoon, until the next morning arose from meditation, with no one asking, using his mind-knowing-of-others wisdom, he himself spoke Dharma, extensively explained. Such scriptures spoken without question are called Udāna. The cited examples differ, but the principle is the same. Question: Why is it that when the questioner is silent, it is not called a request, but when the Tathagata is silent, it constitutes an answer? Answer: Request has two kinds: 1) mental thought, 2) verbal utterance. Verbal utterance involves action and is due to earnestness, therefore constitutes a request. Merely mental thought is light, therefore in scriptures it is not called a request. Answer also has two kinds: 1) silent, 2) spoken. Merely causing understanding is called an answer, not based on weight, therefore different from question. Also, in various scriptures, the Buddha knows their thought and then speaks Dharma; therefore, even without words, it is also called a request. It is necessary to highlight the weight of speech to give it the name "request"; without words is not a request. Also asked: Since there are scriptures spoken without question, why are there no scriptures with question but no answer? Answer: Among the twelve divisions, only where Dharma is spoken constitutes a scripture. Without question but with answer can become a scripture; without speaking, it does not become a scripture. With question but no answer does not become a scripture. However, in principle, those that set aside an answer are also called scriptures. Also, in the Fragrant Land Buddha's realm, both are absent; fragrance serves as Buddha's work, and without speaking it becomes a scripture. In this land, the Tathagata's voice serves as Buddha's work; therefore, without answer, it cannot become a scripture. The twelve-division scriptures are not named scriptures based on having a question; therefore, there are self-spoken scriptures without question. \*\*6. The Cause (Nidāna)\*\* The \*Yogācārabhūmi\* (81st chapter) says: It refers to speaking various Dharmas based on having a request. As the scripture says: "Once the World-Honored One, relying on the Black Antelope Park, for the bhikkhus proclaimed the essentials of Dharma." Also, based on the path arising from the cause of individual liberation, all speech contained within the Vinaya. Also, here it is said thus: "The World-Honored One, based on such and such cause, based on such and such matter, spoke such and such words." This possesses three meanings called Cause: 1) Speaking based on a request; 2) Establishing precepts based on an offense; 3) Speaking Dharma based on an event. Understand accordingly. The \*Abhidharma\* and other treatises only have the first two. The \*Nirvana Sutra\* only has the last one. The \*Abhidharma\*, etc., say: Cause means speaking based on a request. Also, there is establishing training rules based on a cause. The \*Nirvana Sutra\* says: As the verses of various scriptures, the basis from which they arise. For example, in Śrāvastī there was a man who caught birds with a net and then released them. The World-Honored One, knowing their beginning and end cause, spoke a verse: "Do not轻视 small evils thinking there is no retribution. Drops of water, though tiny, gradually fill a large vessel." This is called Nidāna scripture. This only speaks Dharma based on an event. Therefore, all are not complete. Only the \*Yogācārabhūmi\* (81st chapter) has the principle fully rounded. \*\*7. The Analogy (Avadāna)\*\* The \*Nirvana Sutra\* says: As the analogies spoken within the Vinaya, this is called Avadāna scripture. The \*Abhidharma\*, etc., say: It refers to within the scriptures having comparative explanations, for the sake of making the original meaning clear and pure. The 25th chapter says: It refers to here having analogical explanation. The \*Abhidharma\* only says analogies within scriptures. The \*Nirvana Sutra\* only speaks of analogies within Vinaya. The \*Yogācārabhūmi\* generally speaks of analogies within Sutra, Vinaya, and Śāstra, all included here. \*\*8. The Past Events (Itivṛttaka)\*\* The \*Yogācārabhūmi\* (81st chapter) says: It refers to apart from Jātaka, proclaiming all matters of the past. Apart from the Buddha's past lives, speaking of all other past matters is called Past Events. The \*Abhidharma\* says: Namely, proclaiming matters corresponding to holy disciples, etc., of past lives. The \*Nirvana Sutra\* says: As the Buddha said, "Bhikkhus, you should know, when I appeared in the world, what was spoken is called Sutra. Krakucchanda Buddha called it the Drum of Nectar. Kanakamuni Buddha called it the Mirror of Dharma. Kāśyapa Buddha called it the Analysis of Emptiness." This is called Itivṛttaka. The \*Abhidharma\* only speaks of past disciple matters, as contrasted with Jātaka which is about the Bodhisattva, therefore only speaks of human matters. The \*Nirvana Sutra\* only speaks of past Dharma matters. The \*Yogācārabhūmi\* generally speaks of all past matters, whether human, Dharma, ordinary, or holy, all called Past Events. \*\*9. The Past Lives (Jātaka)\*\* The \*Yogācārabhūmi\* (25th chapter) and \*Prakaraṇāryavācā Śāstra\* (6th chapter) say: It refers to here proclaiming the World-Honored One in past lives, in such and such regions, whether born or died, practicing the Bodhisattva conduct, practicing difficult practices. This is called Jātaka. That is, speaking of the World-Honored One's past lives in certain regions, having death and birth bodies, practicing Bodhisattva conduct, all difficult practices, all called Jātaka. The \*Abhidharma\* and the 81st chapter say: Namely, proclaiming matters corresponding to the original conduct of various Bodhisattvas. The \*Nirvana Sutra\* says: As the Buddha World-Honored One, originally as a Bodhisattva, became a deer, became a bear, became a gazelle, became a rabbit, extensively became a garuḍa bird, etc., the bodies he received, this is called Jātaka scripture. The \*Abhidharma\* only speaks of various Bodhisattvas' conduct. The \*Nirvana Sutra\* only speaks of past Bodhisattva bodies. The \*Yogācārabhūmi\* generally speaks of past Bodhisattvas, whether body or conduct, all called Jātaka. \*\*10. The Extensive Teachings (Vaipulya)\*\* The \*Yogācārabhūmi\* (81st chapter) says: It refers to speaking the Bodhisattva path. As speaking of the seven grounds, the four Bodhisattva practices, and the one hundred forty unique Buddha Dharmas. Also, this Dharma is extensive, many, extremely lofty, time long and far. The meaning here says: Speaking the Bodhisattva path, unique Buddha Dharmas, the principle of the two emptinesses, truly encompassing the perfection of merit and wisdom, is called Extensive. It is only in the Great Vehicle, not penetrating the Small Vehicle. The \*Nirvana Sutra\* calls it Vaipulya scripture. The \*Abhidharma\* says: Also called "Extensive Destruction," also called "Incomparable." Being the basis for the benefit and happiness of all sentient beings, proclaiming vast and profound Dharma is called Extensive. Able to destroy all obstacles is called Extensive Destruction. Having no Dharma to compare is called Incomparable. Only relying on the Great Vehicle is called Extensive. The \*Yogācārabhūmi\* (21st chapter): Śrāvakas possess all twelve, themselves list Extensive. Also, the \*Nirvana Sutra\* (3rd volume) says the Great Vehicle has nine, not denying the Small Vehicle has its twelve. Therefore, the Small Vehicle also has Extensive. Here, true Dharma is called "Square" (方), also acceptable. Cause and effect, principle correct, is called "Square." Speaking the Four Truths principle is extremely correct. Extensively expounding and encompassing is called "Extensive" (廣). Therefore, the Small Vehicle has it. The \*Lotus Sutra\*, \*Yogācārabhūmi\*, etc., only speak of the Great Vehicle. The \*Nirvana Sutra\* speaks generally. Its text is most correct. \*\*11. The Marvelous (Adbhuta-dharma)\*\* The \*Prakaraṇāryavācā Śāstra\* (6th chapter) says: It refers to within the scriptures proclaiming the common and uncommon virtues of the Buddhas and their disciples among the eight assemblies, and other most supreme, special, astonishing, profound Dharmas. This is Marvelous. The meaning here says: Only speaking of virtues and marvelous events is called Marvelous. The \*Nirvana Sutra\* says: The Bodhisattva, upon birth, immediately took seven steps, emitted great light illuminating the ten directions; a monkey offered honey; a white-necked dog listened to Dharma; a demon transformed into a blue ox walking among clay bowls, causing them to collide without any damage; as when the Buddha first entered the temple of the gods, causing those god images to rise and bow down. This is called Unprecedented. This speaks of the special, unique events of the Buddha, etc., called Marvelous. It does not speak of virtues or disciple matters. The \*Abhidharma\* says: If speaking of the most extremely rare, very special Dharmas of Śrāvakas, great Bodhisattvas, and the Tathagata, etc., it only speaks of the special Dharmas of holy ones, not speaking of the rest. They do not contradict. \*\*12. The Exposition (Upadeśa)\*\* The \*Yogācārabhūmi\* (81st chapter) says: It refers to the various scriptures cyclically investigating and analyzing the Mātṛkā. All scriptures of definitive meaning are called Mātṛkā. It refers to here where the World-Honored One himself extensively analyzes the characteristics of Dharma. Also, holy disciples who have seen the trace of truth, based on their own realization, also correctly analyze the nature of various Dharmas. This is also called Mātṛkā. Mātṛkā is also called Abhidharma. The \*Nirvana Sutra\* says: As the various scriptures spoken by the Buddha World-Honored One, if based on exposition, analyzing and extensively explaining, discerning their characteristics, this is called Upadeśa scripture. The \*Prakaraṇāryavācā Śāstra\* (6th chapter), \*Yogācārabhūmi\* (25th chapter), \*Abhidharma\* all say: What is Exposition? Namely, all Mātṛkā Abhidharma, researching the profound meaning of the Sūtra Piṭaka, proclaiming and elucidating the essential purpose of all Sutras, is called Exposition. The \*Nirvana Sutra\* only speaks of exposition spoken by the Buddha World-Honored One. The \*Prakaraṇāryavācā Śāstra\*, etc., only speak of exposition scriptures spoken by disciples. Each cites one kind. However, the \*Yogācārabhūmi\* (81st chapter) fully includes both kinds, as it permits disciples to compose Abhidharma treasury exposition scriptures. Thus, generally explaining the similar and different characteristics of the twelve divisions of teachings. May those who extensively study not be perplexed. For separate explanations of these characteristics, see the \*Yogācārabhūmi\* (25th and 81st chapters), \*Prakaraṇāryavācā Śāstra\* (6th chapter), \*Abhidharma\* (11th chapter), \*Nirvana Sutra\* (15th chapter). Other places are all brief. All contradictions have been reconciled accordingly.