大乘義章 14.88

14.88

次第二門約小論大。如龍樹說，聲聞乾慧，於菩薩中名初發心，種性已前善趣之人，始求菩提名初發心。聲聞性地，於菩薩中名柔順忍，種性解行隨順出道，名柔順忍。聲聞八人，於菩薩中名無生忍，入菩薩位此名初地，始入地心為無生忍。不同《仁王》地經論等，七地已上方名無生。聲聞見地，於菩薩中名阿毘跋致，此乃初地正住已後乃至地滿，安住不退名阿毘跋致。聲聞薄地，於菩薩中過阿毘跋，斷諸煩惱餘氣亦薄，此從二地乃至七地，修道剪障名斷煩惱。聲聞離欲，於菩薩中離欲因緣得五神通，此從八地乃至十地，愛佛心斷名為離欲。淨佛國土，神變自在，知眾生心，如應說法，名得五通。聲聞已作，於大乘中名為佛地。斯乃論主因解小中七地差別，乘以類顯大乘位分，非前七中已含大乘。若前七中已含大乘，何須在後更說菩薩及與佛地？人惑在斯，最須識知（此二門竟）。

Next, the second gate discusses the Great [Vehicle] in reference to the Small [Vehicle]. As Nāgārjuna states, the dry-wisdom [ground] of a śrāvaka is termed the initial generation of the mind [of bodhicitta] among bodhisattvas: a person of good destinies prior to the lineage [stage] who first seeks bodhi is called [at the stage of] initial generation of the mind. The nature ground of a śrāvaka is termed the compliant forbearance (anulomikī-kṣānti) among bodhisattvas: following along with the path of transcendence through lineage and practice of understanding is called compliant forbearance. The eight-person ground of a śrāvaka is termed the forbearance of the non-arising of dharmas (anutpattika-dharma-kṣānti) among bodhisattvas: entering the bodhisattva position is here called the first bhūmi; the initial mind entering the bhūmi constitutes the forbearance of non-arising. This is unlike the *Renwang jing*, the *Daśabhūmika Sūtra*, and the treatises, where only from the seventh bhūmi upward is it called [the forbearance of] non-arising. The seeing ground of a śrāvaka is termed avaivartika among bodhisattvas: this refers to [the stage] from properly abiding in the first bhūmi onwards up to the completion of that bhūmi, where stably abiding without regress is called avaivartika. The thinning ground of a śrāvaka is termed transcending avaivartika among bodhisattvas, where the afflictions are severed and the residual impressions (vāsanā) are also thinned: this spans from the second bhūmi up to the seventh bhūmi, where cutting off hindrances on the path of cultivation is called severing afflictions. The ground of detachment from desire of a śrāvaka is termed among bodhisattvas detachment from the conditions of desire and attainment of the five supernormal knowledges: this spans from the eighth bhūmi up to the tenth bhūmi, where severing the mind of longing for the Buddha is called detachment from desire; purifying the Buddha land, possessing sovereign mastery over supernormal transformations, knowing the minds of sentient beings, and expounding the Dharma according to their needs are termed attaining the five supernormal knowledges. The ground of what was to be done of a śrāvaka is termed the Buddha ground in the Mahāyāna. Here, because the treatise master was explaining the distinctions among the seven grounds of the Small [Vehicle], he used them by way of analogy to illuminate the stages of the Mahāyāna; it is not that the previous seven already contained the Mahāyāna. If the previous seven already contained the Mahāyāna, why would he need subsequently to speak further of the bodhisattva ground and the Buddha ground? People's confusion lies precisely here, and one must be clearly aware of it. (Here ends the second gate.)