大乘義章 15.27

15.27

次約大小辨其通局。分別有二：一隱顯互論。如龍樹說「前之十種是其聲聞緣覺之智，後一如實是大乘智。諸佛菩薩雖知苦等，通亦是其如實智收。」二簡勝異劣。諸佛菩薩智解寬廣具十一智；聲聞緣覺智解狹故但有十智，無如實智，不能知於如實理故。十一智義，略辨如是。

Next, distinguishing their breadth and restriction in terms of the Great and Small [Vehicles]. There are two discriminations: First, treating them alternately as hidden or manifest. As Nāgārjuna said: 'The preceding ten kinds are the knowledges of śrāvakas and pratyekabuddhas; the latter one, [the knowledge of] reality as it is, is the knowledge of the Mahāyāna. Although the Buddhas and bodhisattvas also know suffering and so forth, they are comprehensively subsumed under their knowledge of reality as it is.' Second, selecting the superior to distinguish it from the inferior. The understanding of knowledge of the Buddhas and bodhisattvas is broad and vast, possessing all eleven knowledges; because the understanding of knowledge of śrāvakas and pratyekabuddhas is narrow, they have only ten knowledges and lack the knowledge of reality as it is, being unable to know the principle of reality as it is. The doctrine of the eleven knowledges is briefly discriminated in this way.