大乘義章 11.85

11.85

第八門中明無量心大小不同。略有十二：一心體不同。小無量心六識七識以之為體，大無量心真識為體。二心法不同。小無量中慈之與悲是無瞋性、喜是受性、捨貪性，大無量心是智慧性。故《雜心》云「大悲是慧。」一切無量皆大悲攝，故餘三種亦是慧性。以慧證入法界門中化益法門說為慈等，故名為慧，隨用義分，與小相似。三漏無漏別。小無量心一向有漏，妄為體故；大無量心一向無漏，真為體故。四常無常別。小無量心一向無常，妄為體故；大者是常，真為體故。五心緣不同。小無量心攀緣分別；大無量心心如虛空無一分別，而能普益一切眾生。六行緣不同。如《涅槃》說，無量有四：一緣而非自在。普緣一切名之為緣，不能自在與其利樂名非自在。二自在而非緣。如緣父母妻子眷屬與樂無礙名為自在，所益不廣稱曰非緣。三者非緣亦非自在。如聲聞等緣小境界故名非緣，不能與樂名不自在。若緣小境即非無量，何故經言有無量心而非緣乎？釋言：此是無量中分，亦名無量。如一比丘，僧中分故，亦名為僧。四亦緣亦自在。普緣一切名之為緣，與益無礙稱曰自在。四中前三是小無量，後一是大。七依法不同。小無量心依世法成，大無量心依真諦成。故《涅槃》云「捨世諦慈得第一義慈。」第一義慈即是佛性，故《涅槃》云「慈即佛性、菩提、涅槃、常樂淨等。」八成德不同。小無量心一行一緣；大無量心德體圓通，一一門中曠備法界一切行德，如《維摩》說。九起行不同。小無量心出生小善，大無量心能生一切功德善根。故《涅槃》中說慈能生一切諸行，《地持》亦爾。十功能不同。如《雜心》說，小無量心能緣不能度，大無量心能緣能度。又小無量能度小苦小惡眾生，大無量心能度大苦大惡眾生。十一位分不同。小無量心位在世間，大無量心位在出世。所謂無量，初地已上。故《涅槃》云「因世無量，得出世無量。」是故出世名大無量。十二在人不同。如《雜心》說，小無量心與二乘共，大無量心不與聲聞辟支佛共。四無量心，辨之麁爾。

In the eighth section, the differences between the Hīnayāna and Mahāyāna immeasurable minds are explained. Briefly, there are twelve: First, their mental substances differ: the Hīnayāna immeasurable minds take the six consciousnesses and seventh consciousness as their substance; the Mahāyāna immeasurable minds take true consciousness as their substance. Second, their mental factors differ: among the Hīnayāna immeasurables, loving-kindness and compassion are of the nature of non-anger, sympathetic joy is of the nature of feeling, and equanimity is of the nature of [non-]craving; the Mahāyāna immeasurable minds are of the nature of wisdom. Thus the Saṃyuktābhidharmahṛdaya says: "Great compassion is wisdom." Since all immeasurables are subsumed by great compassion, the other three kinds are also of the nature of wisdom. Entering through the portal of the dharmadhātu by means of wisdom, the teaching methods for transforming and benefiting [beings] are spoken of as loving-kindness and so forth; hence they are named wisdom, and are differentiated according to their functions, resembling the Hīnayāna. Third, the distinction between sāsrava and anāsrava: the Hīnayāna immeasurable minds are entirely sāsrava, because their substance is delusion; the Mahāyāna immeasurable minds are entirely anāsrava, because their substance is truth. Fourth, the distinction between permanence and impermanence: the Hīnayāna immeasurable minds are entirely impermanent, because their substance is delusion; the Mahāyāna ones are permanent, because their substance is truth. Fifth, their mental objects differ: the Hīnayāna immeasurable minds grasp at conditions and conceptualize; the Mahāyāna immeasurable minds are like empty space, without any conceptualization, yet able universally to benefit all sentient beings. Sixth, their activity and objects differ: as the Nirvāṇa Sūtra says, there are four kinds of immeasurables: 1. Having objects but not being sovereign: universally taking all as object is called having objects, but being unable sovereignly to grant them benefits and happiness is called not being sovereign. 2. Being sovereign but not having [universal] objects: as in taking parents, wives, children, and kin as objects, bestowing happiness without hindrance is called sovereign, but since what is benefited is not broad, it is called not having [universal] objects. 3. Neither having [universal] objects nor being sovereign: as in the śrāvakas and others taking small domains as objects, and therefore called not having [universal] objects, and being unable to bestow happiness, called not sovereign. If taking small domains as objects means they are not immeasurable, why does the sūtra say there are immeasurable minds that do not have [universal] objects? The explanation is: this is a part within the immeasurables, hence it is also named immeasurable. Just as a single bhikṣu, being a part within the saṅgha, is also called saṅgha. 4. Both having [universal] objects and being sovereign: universally taking all as object is called having objects, and granting benefit without hindrance is called sovereign. Among the four, the first three are Hīnayāna immeasurables, and the last one is Mahāyāna. Seventh, their bases differ: the Hīnayāna immeasurable minds are accomplished in reliance on worldly truth; the Mahāyāna immeasurable minds are accomplished in reliance on ultimate truth. Thus the Nirvāṇa Sūtra says: "Relinquishing conventional loving-kindness, one attains ultimate loving-kindness." Ultimate loving-kindness is Buddha-nature; hence the Nirvāṇa Sūtra says: "Loving-kindness is Buddha-nature, bodhi, nirvāṇa, permanence, bliss, purity, and so forth." Eighth, their accomplished virtues differ: the Hīnayāna immeasurable minds consist of a single practice and a single object; the substance of virtue of the Mahāyāna immeasurable minds is perfectly all-pervasive, and within each portal, it broadly encompasses all practices and virtues of the dharmadhātu, as explained in the Vimalakīrti Sūtra. Ninth, the arising of practices differs: the Hīnayāna immeasurable minds generate minor goods; the Mahāyāna immeasurable minds can generate all merits and roots of goodness. Thus the Nirvāṇa Sūtra says that loving-kindness can generate all practices, and the Bodhisattvabhūmi says likewise. Tenth, their functions differ: as the Saṃyuktābhidharmahṛdaya says, the Hīnayāna immeasurable minds can take [beings] as objects but cannot deliver them; the Mahāyāna immeasurable minds can take them as objects and can deliver them. Furthermore, the Hīnayāna immeasurable minds can deliver sentient beings of minor suffering and minor evil; the Mahāyāna immeasurable minds can deliver sentient beings of great suffering and great evil. Eleventh, their stages differ: the stage of the Hīnayāna immeasurable minds is in the mundane; the stage of the Mahāyāna immeasurable minds is supramundane. The so-called immeasurables [here] are from the first bhūmi upwards. Thus the Nirvāṇa Sūtra says: "Due to the mundane immeasurables, one attains the supramundane immeasurables." Therefore, the supramundane are called the great immeasurables. Twelfth, the persons differ: as the Saṃyuktābhidharmahṛdaya says, the Hīnayāna immeasurable minds are shared with the two vehicles; the Mahāyāna immeasurable minds are not shared with śrāvakas and pratyekabuddhas. The four immeasurable minds are thus broadly distinguished.