大乘義章 16.34

16.34

次就麁細以顯不同。聲聞所修，於身念處但能麁知五根五塵無作色等，不能微細。菩薩於身，知如法界微塵色別，二乘不及。故《涅槃》云「所說色陰，中智所知。分別是色無量無邊，非諸聲聞緣覺所知，我於彼經竟不說之。」《地持》亦云「菩薩於身能為無量處方便觀，如身念處，餘念餘道亦復如是。」聲聞總觀名之為麁，菩薩別知說以為細（此七門竟）。

Next, revealing differences with respect to coarseness and subtlety: regarding what the śrāvaka cultivates, in the application of mindfulness to the body, he can only coarsely know the five faculties, the five objects, unmanifest form, and so forth, but cannot know them subtly. The bodhisattva, regarding the body, knows the distinctions of form as numerous as the subtle dust particles of the dharmadhātu, which the two vehicles cannot match. Therefore, the *Nirvāṇa-sūtra* states: "The aggregate of form that has been taught is known by middling wisdom. To discriminate this form as measureless and boundless is not what can be known by śrāvakas and pratyekabuddhas; I never spoke of it in those sūtras." The *Bodhisattvabhūmi* also states: "The bodhisattva can engage in the expedient contemplation of measureless bases regarding the body; as with the application of mindfulness to the body, so too with the remaining applications of mindfulness and the remaining factors of the path." The general contemplation of the śrāvaka is called coarse; the specific knowledge of the bodhisattva is explained as subtle. (This concludes the seventh section.)