大乘義章 14.89

14.89

次明菩薩行之通則。別則菩薩唯行第九，是故第九名菩薩地。通則十地菩薩皆行，故《大品》云「菩薩應當具行十地，始從乾慧乃至佛地。」問曰：菩薩行後二地，義則可知，以何義故行前八地？釋有兩義：一就自行以論，自所行中麁近之者，相同二乘，故曰通行。二就外化以釋，為化眾生，故現行之。故天女云：「以聲聞法化眾生故，我為聲聞。以因緣法化眾生故，我為辟支。」《法華》亦云「知眾生樂小而畏大智，是故菩薩作聲聞緣覺。」龍樹亦云「文殊過去七十億反作辟支佛，教化眾生。」且言過去作辟支佛，理實過去亦作聲聞。三乘共地，辨之略爾。

Next, the general and specific practice of the bodhisattva is clarified. Specifically, the bodhisattva only practices the ninth; therefore the ninth is called the bodhisattva ground. Generally, a bodhisattva practices all ten grounds; hence the *Pañcaviṃśati* says: "A bodhisattva should fully practice the ten grounds, starting from the dry-wisdom [ground] up to the Buddha ground." Question: The bodhisattva's practicing of the latter two grounds is obvious in meaning; for what reason does he practice the previous eight grounds? Explanation: There are two meanings. First, discussing it in terms of his own practice, what is coarse and proximate within his own practice resembles the two vehicles; thus it is called general practice. Second, explaining it in terms of external conversion, for the sake of transforming sentient beings he therefore manifests their practice. Thus the heavenly maiden says: "Because I transform sentient beings through the śrāvaka Dharma, I become a śrāvaka. Because I transform sentient beings through the Dharma of conditioned arising, I become a pratyekabuddha." The *Lotus Sūtra* also says: "Knowing that sentient beings delight in the small and fear great wisdom, the bodhisattva therefore acts as a śrāvaka or pratyekabuddha." Nāgārjuna also states: "In the past, Mañjuśrī acted as a pratyekabuddha seventy billion times to teach and transform sentient beings." Although it speaks of his acting as a pratyekabuddha in the past, in truth he also acted as a śrāvaka in the past. The shared grounds of the three vehicles are thus briefly explained.