瑜伽論記 6.387

6.387

答：對實大小竝具十二，依如此處及二十一三十八聲聞菩薩各具十二，八十五菩薩唯方廣聲聞有十一者，佛菩薩所有餘十一分皆是廣利有情，及意深廣法，并文義廣博，為具此三義故竝名方廣，非餘十一，聲聞闕前三義，故唯十一無有方廣，若據理正為方，文多稱廣，聲聞亦有方廣，如二十一說：涅槃第三菩薩無因緣譬喻論議者，以菩薩多分本來無犯故無制戒因緣，又多分如來常為說法不假勸請因緣，多分聞法結悟解無勞譬喻，多分能悟深理不假如來論議分別，故說大乘無此三部，法華聲聞無三者，以聲聞不能廣利有情及意狹故無方廣，又以機劣多分如來待請方說故無自說，雖有記別弟子當生等事而非如大乘廣明授記成佛亦無記別除理，故無授記，對法菩薩藏除初五唯有餘七，聲聞除方廣希法有餘十者，以方廣深理廣利有情，希法差別難思廣大威德最勝相應故正菩薩藏攝非聲聞藏，雖菩薩藏中亦有契經等初五而竝攝為方廣希法，故不說別名。

Answer: If evaluated according to reality, both the Great and Small [Vehicles] possess the twelve [divisions of teaching]. According to passages such as this one, and fascicles twenty-one and thirty-eight, both śrāvakas and bodhisattvas each possess the twelve divisions. As for fascicle eighty-five stating that the bodhisattvas have only the vaipulya and the śrāvakas have eleven: all the other eleven divisions belonging to the Buddhas and bodhisattvas broadly benefit sentient beings, are teachings whose intention is profound and vast, and are extensive in word and meaning; because they possess these three meanings, they are all called vaipulya, unlike the other eleven [in the Hīnayāna]. The śrāvakas lack these three previous meanings, and thus have only eleven and no vaipulya. If one goes by principle, rectitude is vai (square/upright), while abundant phrasing is called pulya (broad); śrāvakas also have vaipulya. As fascicle twenty-one says: In the third [fascicle] of the Nirvāṇa [Sūtra], it is said that bodhisattvas lack nidāna, avadāna, and upadeśa; this is because bodhisattvas for the most part originally do not transgress, and thus there are no occasions (nidāna) for establishing precepts; moreover, for the most part the Tathāgata constantly expounds the Dharma for them without needing the occasion of a request; for the most part, hearing the Dharma they attain awakening and understanding without requiring parables (avadāna); and for the most part they can awaken to profound principles without needing the Tathāgata's discursive analysis (upadeśa); hence it is said that the Mahāyāna lacks these three divisions. The Lotus [Sūtra] states that śrāvakas lack three: because śrāvakas cannot broadly benefit sentient beings and their intention is narrow, they lack vaipulya; furthermore, because their capacities are inferior, the Tathāgata for the most part awaits an invitation before preaching, so they lack udāna (self-proclaimed); and although they have prophecies of disciples' future rebirths and so forth, these are not like the Mahāyāna's broad declarations predicting buddhahood, nor is there any prediction eliminating intellectual doubt, so they lack vyākaraṇa (prophecy). In the Abhidharma [Samuccaya], the Bodhisattva Basket excludes the first five and has only the remaining seven, while the Śrāvaka [Basket] excludes vaipulya and adbhutadharma and has the remaining ten; this is because vaipulya's profound principles broadly benefit sentient beings, and adbhutadharma is associated with unfathomable, vast, and supreme majesty, so they belong directly to the Bodhisattva Basket and not to the Śrāvaka Basket. Although the Bodhisattva Basket also contains the first five such as sūtra, they are subsumed under vaipulya and adbhutadharma, and therefore distinct names are not mentioned.