大乘義章 11.57

11.57

次明大小有無之義。通而論之，小乘亦得，如阿難等聞持第一。於中別分，唯在大乘，小乘中無。何故如是？如龍樹言「如小家無金，不足為問。聲聞小人無大功德，何足可怪。」又彼論言「聲聞但求戒定慧等出離生死，不求一切諸大功德，為是不修陀羅尼門。」故彼論復言「聲聞之人唯求自度，不欲持法授與眾生，為是不修諸陀羅尼。又聲聞人唯求早滅，不欲久留住持佛法，為是不修陀羅尼矣。」問曰：若言小乘無者，經說阿難聞持第一，云何言無？釋言：阿難於聲聞中說有聞持，若望菩薩，少故名無。如河少水名為無水，如食少鹽名為無鹽，所得少故名之為無。如小乘中說摩訶拘絺羅四無礙第一，如《涅槃經》說聲聞人一向不得，此亦同彼。又阿難等雖現聲聞，實是菩薩，故有聞持。龍樹言無，據實聲聞，所以無過。有無如是（此六門竟）。

Next, the meaning of presence and absence in the Great and Small [Vehicles] is clarified. Broadly speaking, the Hīnayāna also attains them, as Ānanda and others are foremost in retention of what was heard. When specifically distinguished, they exist only in the Mahāyāna and are absent in the Hīnayāna. Why is this so? As Nāgārjuna says, "Just as a poor household has no gold and is not worth asking about, so it is no wonder that the small persons among śrāvakas lack great virtues." That treatise also says, "Śrāvakas only seek to escape saṃsāra through morality, concentration, wisdom, and so on; they do not seek all the great virtues. For this reason, they do not cultivate dhāraṇī-portals." Therefore that treatise further says, "Śrāvaka persons solely seek self-deliverance and do not wish to retain the Dharma to bestow it upon sentient beings; for this reason, they do not cultivate dhāraṇīs. Furthermore, śrāvaka persons solely seek early cessation and do not wish to remain long to maintain the Buddha-Dharma; for this reason, they do not cultivate dhāraṇīs." Question: If you say the Hīnayāna lacks them, the sūtras say that Ānanda was foremost in retention of what was heard; how can you say they are absent? Explanation: Ānanda is said to have retention of what was heard among śrāvakas, but in comparison to bodhisattvas, because it is meager it is called non-existent. Just as a river with little water is called waterless, and food with little salt is called saltless, because what is attained is meager it is called non-existent. Just as in the Hīnayāna it is said that Mahākoṣṭhila was foremost in the four unhindered understandings, whereas the Nirvāṇa Sūtra says śrāvaka persons unequivocally do not attain them, this is likewise the same. Furthermore, although Ānanda and others manifested as śrāvakas, they were actually bodhisattvas, and therefore had retention of what was heard. When Nāgārjuna says it is absent, he is referring to real śrāvakas; hence there is no fault. Presence and absence are thus. (This completes the sixth section.)