入楞伽心玄義 1.9

1.9

三、十二部中何部攝者，或唯一部，以《瑜伽》中唯方廣部是菩薩藏，餘眷屬聲聞故。或三部攝，謂方廣、希法、授記，餘九是小乘故，如《法華》說。或九部攝，除論義、因緣、譬喻，餘九是大乘故，如《涅槃》第三說。或具十二部攝，謂於大乘中自具十二故。或十二所不攝，以小乘亦具十二，非攝此故，如《法華》云「受持十二部未足為難，信受此經是則為難。」或於大乘三藏十二總所不攝，以理超言外，故經云「言說別施行，真實離文字。」又云「二夜中間不說一字。」以言即無言，攝無所攝故。

Third, as for which of the twelve divisions subsumes it: perhaps only one division, because in the Yogācārabhūmi only the vaipulya division is the Bodhisattvapiṭaka, while the rest are retinue śrāvakas. Or it is subsumed under three divisions, namely vaipulya, marvelous dharmas (adbhutadharma), and prophecy (vyākaraṇa), the remaining nine being Hīnayāna, as expounded in the Lotus Sūtra. Or it is subsumed under nine divisions: excluding treatises (upadeśa), nidāna, and avadāna, the remaining nine are Mahāyāna, as expounded in the third fascicle of the Nirvāṇa [Sūtra]. Or it is fully subsumed under all twelve divisions, meaning that within the Mahāyāna it inherently possesses the twelve. Or it is not subsumed under the twelve, because the Hīnayāna also possesses the twelve, and they do not subsume this, as the Lotus Sūtra says: "Upholding the twelve divisions is not yet considered difficult; having faith in and accepting this sūtra, that is indeed difficult." Or it is entirely ungrasped by the Mahāyāna's three piṭakas and twelve divisions, because the principle transcends beyond words, wherefore the sūtra says: "Verbal discourse is separately applied, whereas the real is free from letters." And it also says: "Between the two nights, not a single word was spoken." Because words are immediately non-words, in subsumption there is nothing subsumed.