大乘起信論義記 1.10

1.10

因此通論，如來說法有其三種：一、佛自說；二、加他說；三、懸許說。此論即當懸許說也。二約所為二故教即為二者，但根有利鈍，法有淺深故，合三藏分為二種。故《莊嚴論》第四云「此藏由上下乘差別故，復說為聲聞藏及菩薩藏。問：彼三及二，云何名藏？答：由攝故，謂攝一切所應知義。」解云：是故為彼聲聞鈍根下乘，依法執分別施設三藏，詮示聲聞理行果等，名聲聞藏。為諸菩薩利根上乘，依三無性、二無我智施設三藏，詮示菩薩理行位果，名菩薩藏。

Regarding general discourses on this basis, the Tathāgata's exposition of the Dharma has three kinds: 1. Spoken by the Buddha himself. 2. Spoken through empowering others. 3. Spoken with advance authorization. This treatise corresponds to what was spoken with advance authorization. Second, regarding the teaching being twofold based on the two kinds of addressees: because capacities are sharp or dull, and teachings are shallow or deep, the three piṭakas are combined and divided into two kinds. Thus chapter 4 of the *Mahāyānasūtrālaṅkāra* says: 'This piṭaka, due to the distinction between higher and lower vehicles, is furthermore described as the Śrāvakapiṭaka and the Bodhisattvapiṭaka. Question: Why are those three and two called piṭakas? Answer: Because they comprehend; that is, they comprehend all meanings that should be known.' The explanation says: therefore, for those śrāvakas of dull capacities in the lower vehicle, the three piṭakas are established based on the conceptual distinctions of grasping at phenomena, expressing the principles, practices, fruits, and so forth of the śrāvakas, which is called the Śrāvakapiṭaka. For the bodhisattvas of sharp capacities in the higher vehicle, the three piṭakas are established based on the three non-natures and the cognition of the two kinds of selflessness, expressing the principles, practices, stages, and fruits of the bodhisattvas, which is called the Bodhisattvapiṭaka.