妙法蓮華經玄贊 4.106

4.106

教差別者，一大全小九，即此經文。小乘唯無授記、自說、方廣三種，不遮大乘有十二分。二小全大九，《涅槃》第三云「護大乘者受持九部」，彼除因緣、譬喻、論議，不遮小乘有十二分。三大全小十一，《瑜伽》三十八云「方廣一分唯菩薩藏，所餘諸分有聲聞藏。」四大一小十一，《瑜伽》八十五云「除方廣一分，餘名聲聞乘相應契經。」何故此文大全小九？依授弟子得成佛記名為記別。說聲聞無，彼先未求大菩提故，譬如以寶示其愚人，愚人便咲。聲聞聞記亦復如是，故說為無，非記別弟子謝往死生之事亦無。又聲聞乘多聞淺法，若不待請而即為說，憍慢便生，言無自說其實亦有。又聲聞人但證小果不得正覺，理非至極行不苞弘，說無方廣，其實亦有正法廣陳之方廣也。故此頌中唯為聲聞說於九部，理通十二。《涅槃經》中小全大九者，因犯制戒說為因緣，菩薩無犯故略云無，非無因請因事說法之緣起也。夫說譬況開中下根，至如鶖子利根上品尚多不待喻，況諸菩薩多分不待，故說為無，理亦有也。又大菩薩性皆利根，舉宗便解，不假徵詰方生慧心，說無論議，理實非無。又護法者多誦素呾纜藏，緣起譬喻多調伏藏，論議多是對法藏攝，故言大唯九，理非無十二。《瑜伽》三十八大全小十一者，小乘亦記弟子謝往，及不待請佛悲深故，具有記別及自說等，故有十一。無方廣者，不求正覺、說理麁淺，名之為無，實亦有也。《瑜伽》八十五文與前無別。然以十一說為聲聞，對之方廣說為菩薩，非菩薩藏無餘十一，皆是隨於一別之義說數不同，理實聲聞菩薩二藏皆具十二。今隨所要且略分別，自餘廣釋如章應知。

Regarding distinctions in teaching: first, the Great [Vehicle] is complete and the Small [Vehicle] has nine—this is the text of this sūtra. The Hīnayāna merely lacks the three of prophecy, unprompted discourse, and expansive teachings, which does not preclude the Mahāyāna from having all twelve limbs. Second, the Small is complete and the Great has nine: the third fascicle of the Nirvāṇa-sūtra says, 'Those who protect the Mahāyāna uphold nine divisions,' which excludes nidāna, avadāna, and upadeśa, without precluding the Hīnayāna from having all twelve limbs. Third, the Great is complete and the Small has eleven: Yogācārabhūmi fascicle 38 says, 'The single limb of vaipulya belongs exclusively to the Bodhisattva Piṭaka; the remaining limbs exist in the Śrāvaka Piṭaka.' Fourth, the Great has one and the Small has eleven: Yogācārabhūmi fascicle 85 says, 'Except for the single limb of vaipulya, the rest are called sūtras corresponding to the Śrāvaka Vehicle.' Why does the present text state that the Great is complete and the Small has nine? Prophecy is designated based on bestowing upon disciples the prophecy of attaining buddhahood. It is said that śrāvakas lack it because they had not previously sought great bodhi, just as when a jewel is shown to a fool, the fool laughs. The śrāvakas' hearing of prophecy is also like this; hence it is said to be absent, not that prophecies concerning disciples' passing away, deaths, and rebirths are also absent. Furthermore, followers of the Śrāvaka Vehicle have heard much of shallow teachings; if one were to expound to them without waiting for their request, arrogance would arise; so it is said they lack unprompted discourse, but in fact it also exists. Furthermore, people of the śrāvaka [vehicle] only realize the lesser fruit and do not attain right awakening; their principle is not ultimate and their practice does not encompass breadth; so it is said they lack vaipulya, but in fact they also have vaipulya that broadly presents the correct Dharma. Therefore, in this verse the nine divisions are spoken of only for the sake of śrāvakas, whereas in principle it extends to twelve. As for the Nirvāṇa-sūtra's statement that the Small is complete and the Great has nine: formulating precepts due to offenses is called nidāna, and because bodhisattvas have no offenses, it is summarily stated to be absent, not that nidānas expounding Dharma due to requests or circumstances are absent. As for expounding parables to open up those of medium and low capacity: even someone of sharp faculties and superior grade like Śāriputra often did not need parables, how much less the bodhisattvas, most of whom do not need them; hence it is said to be absent, though in principle it also exists. Furthermore, great bodhisattvas are all by nature of sharp faculties; upon hearing the proposition raised they immediately understand, without needing interrogation and debate before a mind of wisdom arises; so it is said they lack upadeśa, but in reality it is not absent. Furthermore, those who protect the Dharma mostly recite the Sūtra Piṭaka; nidāna and avadāna are mostly subsumed under the Vinaya Piṭaka; upadeśa is mostly subsumed under the Abhidharma Piṭaka; hence it is said that the Great has only nine, while in principle it does not lack twelve. Regarding Yogācārabhūmi fascicle 38 stating that the Great is complete and the Small has eleven: the Hīnayāna also prophesies disciples' passing away, and because the Buddha's compassion is profound, he expounds without waiting for requests, thus it possesses both vyākaraṇa and udāna, and so has eleven. Lacking vaipulya means they do not seek right awakening and the principles they expound are coarse and shallow, so it is designated as absent, yet in fact it also exists. The text of Yogācārabhūmi fascicle 85 does not differ from the preceding. However, speaking of eleven for the śrāvakas contrasted with vaipulya for the bodhisattvas does not mean the Bodhisattva Piṭaka lacks the other eleven; these are all different enumerations spoken in accordance with a single specific meaning. In reality, both the Śrāvaka and Bodhisattva Piṭakas possess all twelve. Now we have briefly distinguished them according to need; extensive explanations beyond this should be known as in the relevant treatises.