注大乘入楞伽經 6.63

6.63

經通大小乘有十二部，今說九部者，如《涅槃》第三云「護大乘者受持九部。」《法華》第一云「我此九部法隨順眾生說。」《瑜伽》等論說聲聞藏無有方廣，然諸經論且約一相，故作是說。如實說者，大小皆具，如《深密》中菩薩依十二分教修奢摩他。《瑜伽》二十一云「佛為聲聞一一具演十二分教。」而《涅槃》說大但有九者，依三部之小相故，謂因緣中取因事制戒，於譬喻中依為誘引，於論義中約非了義。《法華》九部小者，三相大故，於記莂中取記作佛，自說之內依不請友，方廣之中依廣大利樂，其正法廣陳通大通小。今此既云一切二乘及諸菩薩有二種宗法相，則會權趣實，亦該《法華》、《涅槃》之二義也。故謂九部種種教法，離於一異、有無、斷常等四句見相，方便善巧隨順眾生令得度脫，是故名為言說法相。結勸菩薩應勤修學。

The sūtras commonly contain twelve divisions across the Mahāyāna and Hīnayāna, but here nine divisions are mentioned, just as the third fascicle of the Nirvāṇa Sūtra says: 'Those who protect the Mahāyāna uphold the nine divisions,' and the first fascicle of the Lotus Sūtra says: 'I teach this Dharma of the nine divisions in accordance with sentient beings.' Treatises such as the Yogācārabhūmi state that the Śrāvakapiṭaka does not have the Vaipulya; however, the various sūtras and treatises say this merely by taking one aspect. If stated as it truly is, both Mahāyāna and Hīnayāna possess all [twelve], as in the Saṃdhinirmocana where bodhisattvas cultivate śamatha relying on the twelve divisions of teaching, and the twenty-first fascicle of the Yogācārabhūmi says: 'The Buddha fully expounded each of the twelve divisions of teaching for the śrāvakas.' That the Nirvāṇa Sūtra says the Mahāyāna has only nine is based on the lesser marks of three divisions: taking the establishment of precepts based on events within nidāna, relying on inducement within avadāna, and taking non-definitive meaning within upadeśa. In the Lotus Sūtra, the nine divisions are the Hīnayāna because three marks are great: taking the prediction of Buddhahood within vyākaraṇa, relying on being an uninvited friend within udāna, and relying on vast benefit and happiness within vaipulya; the extensive exposition of the true Dharma is common to both Mahāyāna and Hīnayāna. Here, since it says that all the two vehicles and all bodhisattvas have two kinds of marks of the tenet and Dharma, this converges the provisional toward the true, and also encompasses the two meanings of both the Lotus Sūtra and the Nirvāṇa Sūtra. Therefore, it is said that the various teachings of the nine divisions are free from the marks of the views of the tetralemma—such as oneness and difference, existence and non-existence, annihilation and permanence—and, through skillful means, accord with sentient beings to bring about their liberation; therefore, it is called the mark of the teaching of verbal explanation. It concludes by exhorting the bodhisattvas that they should diligently cultivate and study it.