大乘義章 11.77

11.77

次明大小有具不具。無量有二：一小、二大。六識七識分別緣修，名之為小。第八識中無量等益，名之為大。以分別心緣別彼此，不能自然等益一切，故名為小。真心平等無簡彼此，自然等益，故稱為大。大小相對，義別有三：一簡凡異聖。小無量心，凡夫所修，唯眾生緣。大無量者，賢聖所習，破離人相及法相故，唯有法緣及與無緣。二簡小異大。凡夫二乘同名為小，菩薩及佛說之為大。小無量心小人所修，唯有生緣及與法緣。大無量心大人所習，唯有無緣，以佛菩薩見法空故。三就實通論，大小就量並具三緣。小無量中，分別之心緣諸眾生欲為利益，是眾生緣。觀察眾生但是五陰，是其法緣。觀陰空寂，名為無緣。此之無緣望前是大，對後真行猶名為小。故《大智論》十八空觀名小慧門，真證般若名大慧門。此亦同爾，大無量中無心分別，而能普益一切眾生，名眾生緣。故《涅槃》中慈益眾生，而言我時實不往彼，慈善根力令諸眾生見如是事。此即是其大無量中眾生緣也。雖益眾生而無愛見，故《涅槃》云「譬如母中行求水草，以愛念故，若足不足忽然還歸。諸佛世尊不如是也。」又佛菩薩取捨心亡，而能遍照一切法界，名為法緣。神知交絕而能常照一切法如，名為無緣。三緣如是。

Next, clarifying whether the Hīnayāna and Mahāyāna possess them completely or incompletely. There are two kinds of immeasurables: first, small; second, great. Cultivation by conditioning with the discrimination of the sixth and seventh consciousnesses is called small. The immeasurable, equal benefit within the eighth consciousness is called great. Because with a discriminating mind one conditions upon and distinguishes self and other, and cannot spontaneously and equally benefit all, it is called small. The true mind is equal, without discrimination of self and other, and spontaneously and equally benefits [all], hence it is called great. Contrasting the small and the great, there are three distinct meanings. First, distinguishing ordinary beings from noble ones: the small mind of immeasurable is cultivated by ordinary beings and has only the condition of sentient beings; the great immeasurable is cultivated by worthy ones and noble ones, for they destroy and transcend the marks of persons and dharmas, hence it has only the condition of dharmas and the unconditioned. Second, distinguishing the Hīnayāna from the Mahāyāna: ordinary beings and the two vehicles are together called small; bodhisattvas and Buddhas are called great. The small mind of immeasurable is cultivated by small persons and has only the conditions of sentient beings and of dharmas. The great mind of immeasurable is practiced by great persons and has only the unconditioned, because Buddhas and bodhisattvas see the emptiness of dharmas. Third, speaking universally according to actuality: both small and great in terms of immeasurableness completely possess the three conditions. Within the small immeasurable, the discriminating mind conditions upon sentient beings wishing to benefit them—this is the condition of sentient beings. Observing that sentient beings are merely the five aggregates—this is the condition of dharmas. Contemplating the aggregates as empty and tranquil—this is called the unconditioned. This unconditioned is great looking back upon what preceded it, but compared to the subsequent true practice, it is still called small. Thus the Mahāprajñāpāramitopadeśa calls the contemplation of the eighteen emptinesses the gate of small wisdom, and the true realization of prajñā the gate of great wisdom. This is also the same. In the great immeasurable, there is no mind of discrimination, yet one can universally benefit all sentient beings—this is called the condition of sentient beings. Thus in the Nirvāṇa Sūtra, when benevolence benefits sentient beings, it says: 'At that time I truly do not go there; the power of the wholesome roots of benevolence causes all sentient beings to see such an event.' This is precisely the condition of sentient beings within the great immeasurable. Although benefiting sentient beings, there is no love or false views; thus the Nirvāṇa Sūtra says: 'For example, like a mother who goes out seeking water and grass: because of her loving thoughts, whether satisfied or unsatisfied, she suddenly returns. The Buddhas, the World-Honoured Ones, are not like this.' Furthermore, when Buddhas and bodhisattvas have eliminated the mind of grasping and rejecting, yet are able to universally illuminate the entire dharmadhātu, this is called the condition of dharmas. When spiritual knowledge is completely severed from duality, yet able to constantly illuminate the thusness of all dharmas, this is called the unconditioned. The three conditions are like this.