注大乘入楞伽經 6.63

6.63

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.