大乘義章 13.30

13.30

第八門中，大小不同略有十三：一體性不同。小乘禪定事識為體、大亦始習事識為體，次除事識妄識為體，終除妄識真識為體。二常無常異。小乘所得一向無常，大乘法中始修無常、終成是常，真為體故。三漏無漏別。小乘初禪至無所有，通漏無漏，非想一地唯是有漏。《成實》設有，但有順舊遊觀無漏。大乘八禪皆通有漏及與無漏，故龍樹言「云何菩薩非想處定？與實相俱，是名菩薩非想處定。」四滅障不同。小乘禪定但能滅除四住麁亂，大乘禪定能滅一切。五深淺不同。小乘定淺，可為緣動，故龍樹說「大樹緊那羅王鼓瑠璃琴，迦葉起舞、阿難歌吟，以定淺故。如諸菩薩禪定深靜，乃至天雷不能發動。」六緣心不同。小乘禪定有想有緣。大乘始習有想有緣、終成離緣，故《地持》云「如佛先為迦旃延說，比丘不依一切修禪。云何不依？若地地除，乃至一切一切想除。」七緣境不同。凡夫禪定事相為境，二乘禪定苦無常等法相為境，諸佛菩薩實性為境。八出入不同。小乘所得有出有入，大乘法中始有出入、成則不爾，於一切時無不定故。九超越不同。小乘超禪不過一地，諸佛菩薩於一切地隨其多少皆悉能超。十受生不同。二乘得禪不能迴來欲界受生，菩薩悉能於禪定中離繫縛故。十一起行不同。小乘修禪但為自樂，大乘俱利。十二生德不同。小乘禪定但能出生少分功德，菩薩禪定出生一切，故《地持》云「菩薩禪定出生功德，聲聞辟支不知其名，況復能起。」十三得果不同。二乘禪定但得小果，菩薩所修得大菩提。不同如是。

In the eighth section, the differences between Mahāyāna and Hīnayāna briefly comprise thirteen: First, difference in essential nature. In Hīnayāna dhyāna, phenomenal consciousness is the essence; in Mahāyāna, at the initial stage of practice phenomenal consciousness is also the essence, next phenomenal consciousness is eliminated and deluded consciousness is the essence, and ultimately deluded consciousness is eliminated and true consciousness is the essence. Second, difference in permanence and impermanence. What is attained in the Hīnayāna is uniformly impermanent; in the Mahāyāna doctrine, it is impermanent at the beginning of cultivation, but ultimately realized as permanent, because truth is its essence. Third, distinction between tainted and untainted. In the Hīnayāna, from the first dhyāna up to the stage of nothingness, it admits of both tainted and untainted, while the single stage of neither-perception-nor-non-perception is exclusively tainted. If the Tattvasiddhi has it, it only has untainted [dhyāna] as a leisurely exploration conforming to tradition. In the Mahāyāna, all eight dhyānas admit of both tainted and untainted; therefore Nāgārjuna says: 'What is the bodhisattva's samādhi of the stage of neither-perception-nor-non-perception? Coexisting with the true nature of reality, this is called the bodhisattva's samādhi of the stage of neither-perception-nor-non-perception.' Fourth, difference in the elimination of hindrances. Hīnayāna dhyāna can only eliminate the coarse disturbances of the four entrenchments; Mahāyāna dhyāna can eliminate all [hindrances]. Fifth, difference in depth and shallowness. Hīnayāna samādhi is shallow and can be stirred by conditions; therefore Nāgārjuna says: 'When the Great Tree Kinnara King played the lapis lazuli lute, Kāśyapa began to dance and Ānanda to sing, because their samādhi was shallow. But the dhyāna-samādhi of the bodhisattvas is so profoundly calm that even thunder from heaven cannot stir it.' Sixth, difference in the cognitive mind. Hīnayāna dhyāna involves perception and conceptual cognition. In the Mahāyāna, initial practice involves perception and conceptual cognition, but ultimately it becomes free from conceptual cognition; thus the Bodhisattvabhūmi says: 'As the Buddha previously spoke to Kātyāyana, a bhikṣu does not rely on anything to cultivate dhyāna. How does one not rely? If [perceptions of] stage after stage are eliminated, up to the elimination of all perceptions whatsoever.' Seventh, difference in cognitive objects. For ordinary beings' dhyāna, phenomenal characteristics are the object; for the two vehicles' dhyāna, the marks of dharmas such as suffering and impermanence are the object; for the Buddhas and bodhisattvas, the true nature of reality is the object. Eighth, difference in entry and exit. What is attained in the Hīnayāna involves entry and exit; in the Mahāyāna doctrine, there is entry and exit at the beginning, but once accomplished it is not so, because at all times there is nothing that is not samādhi. Ninth, difference in leaping over. Hīnayāna leap-dhyāna cannot skip more than one stage; the Buddhas and bodhisattvas, in all stages, can leap over as many or as few as they wish. Tenth, difference in taking rebirth. When the two vehicles attain dhyāna, they cannot return to take rebirth in the desire realm; the bodhisattva is fully capable of this, because within dhyāna-samādhi they are free from bondage. Eleventh, difference in undertaking practice. The Hīnayāna cultivates dhyāna solely for personal bliss; the Mahāyāna benefits both [self and others]. Twelfth, difference in producing virtues. Hīnayāna dhyāna can only produce a small fraction of virtues; the bodhisattva's dhyāna produces all virtues; thus the Bodhisattvabhūmi says: 'The virtues produced by a bodhisattva's dhyāna are such that śrāvakas and pratyekabuddhas do not even know their names, let alone being able to arouse them.' Thirteenth, difference in the attainment of the fruit. The samādhi of the two vehicles only attains a lesser fruit; what is cultivated by the bodhisattva attains great bodhi. The differences are as described.