大乘義章 16.33

16.33

次就淺深以彰不同。聲聞所行，教說不同。《毘曇》所論道行極淺，唯觀四諦十六聖行。《成實》所辨，唯觀四諦名用虛假無性之空。菩薩所修，於一切法不取有相、不取無相、不取有無非有無相，於離言說平等真義，如實證知。故《地持》言「云何大乘三十七品？菩薩於身不起妄相，亦復不取一切非性，於離言說第一實義如實了知。如身念處，如是餘念及餘道品皆亦如是，是名大乘三十七品。」不起妄相，明離有也。不取非性，不著無也。此明離相離言說義，是真法性如實知也。龍樹所說亦與此同（此六門竟）。

Next, demonstrating differences with respect to shallowness and depth: the practices undertaken by śrāvakas differ in the scriptural teachings. The practice of the path discussed in the *Abhidharma* is extremely shallow, contemplating only the sixteen holy practices of the four noble truths. What is explained in the *Tattvasiddhi* contemplates only the emptiness that lacks intrinsic nature, wherein the four noble truths are nominal, functional, and provisional. What the bodhisattva cultivates does not seize upon the characteristic of existence, does not seize upon the characteristic of nonexistence, and does not seize upon the characteristic of neither existence nor nonexistence; one truly realizes and knows the equal, true meaning that is free from speech. Therefore, the *Bodhisattvabhūmi* states: "What are the thirty-seven factors of the Mahāyāna? The bodhisattva does not give rise to false characteristics regarding the body, nor does he seize upon any lack of intrinsic nature; he truly understands the foremost real meaning that is free from speech. As with the application of mindfulness to the body, so too are the remaining applications of mindfulness and the remaining factors of the path. These are called the thirty-seven factors of the Mahāyāna." 'Not giving rise to false characteristics' clarifies being free from existence. 'Not seizing upon the lack of intrinsic nature' means not being attached to nonexistence. This clarifies the meaning of being free from characteristics and free from speech; it is truly knowing the true dharmatā. What Nāgārjuna taught is also the same as this. (This concludes the sixth section.)