注大乘入楞伽經 7.171

7.171

上如來欲令眾生知義故，假作言說，以顯愚夫計著言說，不得真實義也。眾生聞此，念言：如來何故不直說真實義而作言說？令眾生計著不得真實義。何也？為除此疑故，明不得直說真實不生不滅法，令眾生起疑斷滅無三乘等空見過也，正得方便假文字說。若不假方便說者，教法則壞。無三乘聖人，誰說為誰？是故菩薩當莫著文字隨宜說法，明方便言教，是諸如來隨眾生心欲解不同而為開演，令達諸法唯心所現，捨內外分別，轉滅妄識，不是成立如來自覺聖智所證處也。

Above, because the Tathāgata wished to cause sentient beings to know the meaning, he provisionally made verbal expositions to show that foolish people cling to verbal expositions and fail to attain the real meaning. Hearing this, sentient beings think: "Why did the Tathāgata not directly speak the real meaning instead of making verbal expositions, causing sentient beings to become attached and fail to attain the real meaning? Why is this?" To remove this doubt, it is clarified that one cannot directly speak the real Dharma of non-arising and non-cessation, which would cause sentient beings to give rise to the fault of nihilistic views, suspecting that there is total extinction and no three vehicles. It is precisely through skilful means that provisional letters are used to speak. If one does not speak by relying on skilful means, the Dharma of the teaching would be destroyed; with no noble ones of the three vehicles, who would speak, and for whom? Therefore, bodhisattvas should not cling to letters, but expound the Dharma in accord with what is appropriate. It clarifies that the verbal teachings of skilful means are expounded by the Tathāgatas in accordance with the differing inclinations and understandings of sentient beings' minds, so as to cause them to realise that all phenomena are only manifestations of mind, to abandon internal and external discriminations, and to transform and extinguish false consciousness—not for establishing the realm realised by the noble knowledge of the Tathāgata's self-realisation.