大乘義章 11.92

11.92

次明大小不同之義。不同有六：一體性不同、二依地不同、三緣境不同、四緣心不同、五開化不同、六起說不同。體不同者，小乘無礙十智為體。言十智者，謂四諦智、法智、比智、盡智、無生智、等智及他心智。如龍樹說：辭法無礙唯等智性，以緣名故。樂說無礙具九智性，除一滅智，滅智緣無，不緣眾生根欲性等，隨樂說故。義無礙者，具十智性，十智所緣皆是義故。大乘法中莫不皆是一如實智。何者如實？如《地持》釋，謂清淨智、一切智、無礙智是如實智。何者是其依地不同？地謂九地，欲界八禪是其九也。如龍樹說：小乘法中義及樂說在於九地，九地所知皆是義故。義無礙智在於九地，依九地心緣諸眾生根欲性等，為他說故。樂說無礙亦在九地。問曰：若言依四空定得緣眾生根欲性等起樂說者，依彼得起他心通不？釋言：不得。論說五通在於四禪，不在餘定。故依四空雖緣眾生根欲性等起於樂說，不能明見，故無他心通。法辭無礙緣名起故，唯在欲界及初禪地。《雜心》所說在於欲界及四禪地，大乘法中諸佛菩薩起用自在。四無礙慧齊依九地，何者是其緣境不同？聲聞之人但緣小乘十二部經，名法無礙，緣陰界入四真諦等，名義無礙。雖知陰等，總相麁知不能深細，說小乘法名辭無礙。說小乘法應小乘心，名樂說無礙。諸佛菩薩知一切法，名法無礙。知一切義，名義無礙。說一切法，名辭無礙。說一切法應一切心，名樂說無礙。此等如前第三門中具廣分別。何者是其緣心不同？聲聞之人於法義等分別攀緣，名為無礙。諸佛菩薩深證實性，捨離妄想無念無緣，而能普照一切法界，名為無礙。何者是其開化不同？如《地經》說：菩薩或以一音說法，令眾生解即得解了。言一音者，或隨方言、或隨法別以論一也。或種種音說，令一切大眾生解，即解了。言種種者，或隨方言、或隨法異，彰種種也。或放光說，令生解了，即得解了。或以一切風鈴樹等宣說法音，令人解了，即得解了。何者是其起說不同？不同有六：一音聲不同。諸佛菩薩有法䗍聲，無心分別，自然普應諸眾生心而為說法；聲聞不能。二方言不同。諸佛菩薩得解眾語言三昧，能隨一切差別為說；聲聞不能。三名字不同。諸佛菩薩知名無盡，一一法中無量名說；聲聞不能。四現說不同。諸佛菩薩或以口言而現說法，或於自身諸毛孔中而現說法，或但放光而現說法，或依一切風鈴樹等而現說法，聲聞不能。五所說不同。如《地經》說：十方一一微塵之中，各有無量不可說界塵數法門，諸佛菩薩能具宣說；聲聞不能。六廣狹不同。諸佛菩薩身充法界，一時等說；聞聲不能。此六合為起說不同。大小不同，差別如是（此六門竟）。

Next, explaining the meaning of the differences between the Mahāyāna and the Hīnayāna. The differences are of six kinds: first, difference in essential nature; second, difference in the relied-upon ground; third, difference in the grasped object; fourth, difference in the grasping mind; fifth, difference in guiding and converting [sentient beings]; and sixth, difference in giving rise to speech. As for the difference in nature: the unhinderednesses of the Hīnayāna take the ten knowledges as their nature. Speaking of the ten knowledges, they are the knowledge of the four noble truths, dharma-knowledge, inferential knowledge, knowledge of exhaustion, knowledge of non-arising, conventional knowledge, and knowledge of others' minds. As Nāgārjuna states: the unhinderedness of phrasing and the unhinderedness of dharmas are exclusively of the nature of conventional knowledge, because they take names as their object. The unhinderedness of eloquent speech possesses the nature of nine knowledges, excluding only the knowledge of cessation; the knowledge of cessation takes non-existence as its object and does not take the faculties, desires, and natures of sentient beings as objects in accord with which speech is pleasingly given. The unhinderedness of meaning possesses the nature of the ten knowledges, because all the objects of the ten knowledges are meanings. In the Mahāyāna, all are invariably of the single knowledge of reality as it is. What is this 'reality as it is'? As explained in the Bodhisattvabhūmi (*Dhāraṇī-bhūmi*), the pure knowledge, all-knowledge, and unhindered knowledge are the knowledge of reality as it is. What is the difference in the relied-upon ground? 'Ground' refers to the nine grounds: the desire realm and the eight dhyānas constitute the nine. As Nāgārjuna states: in the Hīnayāna teaching, the [unhinderednesses of] meaning and eloquent speech reside in the nine grounds, because whatever is known across the nine grounds is all meaning. The unhindered knowledge of meaning resides in the nine grounds, and by relying on the mind of the nine grounds, it takes the faculties, desires, and natures of sentient beings as objects to speak for them. The unhinderedness of eloquent speech likewise resides in the nine grounds. Question: If it is said that relying on the four formless absorptions one can take the faculties, desires, and natures of sentient beings as objects to give rise to eloquent speech, can one rely on them to give rise to the supernormal power of knowing others' minds or not? Answer: One cannot. The treatises say that the five supernormal powers reside in the four dhyānas, not in the other concentrations. Therefore, although one takes the faculties, desires, and natures of sentient beings as objects by relying on the four formless [absorptions] to give rise to eloquent speech, one cannot see them clearly; hence there is no supernormal power of knowing others' minds. Because the unhinderednesses of dharmas and phrasing arise by taking names as objects, they reside only in the desire realm and the first dhyāna ground. What is stated in the *Abhidharma-saṃyuktābhidharma-hṛdaya* resides in the desire realm and the four dhyāna grounds. In the Mahāyāna teaching, the buddhas and bodhisattvas give rise to functioning with mastery; the wisdoms of the four unhinderednesses equally rely upon the nine grounds. What is the difference in the grasped object? A śrāvaka takes only the twelve divisions of scripture of the Hīnayāna as object, which is called the unhinderedness of dharmas; they take the aggregates, realms, sense-bases, and the four noble truths as objects, which is called the unhinderedness of meaning. Although they know the aggregates and so forth, it is a coarse knowledge of general characteristics and cannot be profound and subtle. Expounding the Hīnayāna teachings is called the unhinderedness of phrasing. Expounding the Hīnayāna teachings in accord with Hīnayāna minds is called the unhinderedness of eloquent speech. The buddhas and bodhisattvas know all dharmas, which is called the unhinderedness of dharmas; they know all meanings, which is called the unhinderedness of meaning; they speak all dharmas, which is called the unhinderedness of phrasing; they speak all dharmas in accord with all minds, which is called the unhinderedness of eloquent speech. These are explained extensively as in the third section above. What is the difference in the grasping mind? The śrāvaka discriminates and conditions [their mind] upon dharmas, meanings, and so on, which is termed unhindered. The buddhas and bodhisattvas profoundly realize the true nature, abandon false thoughts, and are free of concepts and grasping conditions, yet are able to universally illuminate all dharmadhātus; this is termed unhindered. What is the difference in guiding and converting? As stated in the *Daśabhūmika Sūtra*, a bodhisattva may speak the Dharma with a single voice, causing sentient beings to understand, whereupon they immediately attain understanding. 'A single voice' is discussed as single either in accordance with regional dialect or in accordance with specific dharmas. Or they speak with various voices, causing all the great assembly to generate understanding, whereupon they immediately understand. 'Various' manifests variety either in accordance with regional dialect or in accordance with different dharmas. Or they emit light and speak, causing understanding to arise, whereupon it is immediately understood. Or they proclaim the sounds of the Dharma by means of all wind-bells, trees, and so on, causing people to understand, whereupon they immediately attain understanding. What is the difference in giving rise to speech? There are six differences: First, difference in sound. The buddhas and bodhisattvas possess the sound of the Dharma conch; without conceptual discrimination, they naturally respond universally to the minds of all sentient beings to preach the Dharma; śrāvakas cannot. Second, difference in regional dialects. The buddhas and bodhisattvas attain the samādhi of understanding the languages of all beings and are able to speak in accordance with all distinctions; śrāvakas cannot. Third, difference in names. The buddhas and bodhisattvas know names boundlessly, speaking with immeasurable names for every single dharma; śrāvakas cannot. Fourth, difference in manifestation of speech. The buddhas and bodhisattvas manifest preaching the Dharma either through the speech of the mouth, or from all the hair-pores of their own bodies, or merely by emitting light, or by relying on all wind-bells, trees, and so on; śrāvakas cannot. Fifth, difference in what is spoken. As stated in the *Daśabhūmika Sūtra*, within each single atom of the ten directions, there are dharmamukhas as numerous as the dust motes of immeasurable, ineffable realms, and the buddhas and bodhisattvas are able to expound them fully; śrāvakas cannot. Sixth, difference in breadth. The bodies of the buddhas and bodhisattvas fill the dharmadhātu, preaching equally at the same time; śrāvakas cannot. These six together constitute the difference in giving rise to speech. The distinctions between the Mahāyāna and the Hīnayāna are like this. (This concludes the six sections.)