大乘義章 20.25

20.25

次第四門明其大小不同之義。不同有五：一體性不同。六通皆用智慧為體，小乘六通用事識中慧數為體，大乘法中始修之時用事識中慧數為體，心外有法，於中自在說名為通。次修用彼妄識中慧以之為體，見一切法但從心起，心外無法，自心法中無礙自在。究竟終成，用真識中實慧為體，見法唯真，於其自體真實法中無礙自在。二緣心不同。小乘六通凡所為作，攀緣分別不能無緣。大乘法中始修有緣，次修息緣不能無緣，究竟終成平等無緣，如日普照而無分別，一切所作法力而為，都不作心。三常無常不同。小乘六通無常生滅。大乘六通始則無常，究竟真常，物見興廢、體恒不變。四依定不同。小乘六通但依事定，事中住心是事定也。大乘六通始依事定，次依理定，破相住空是理定也。究竟終成，依於真實自體寂定，真心性寂是體定也。住是定中其心不動，三昧法力自然現用。又小乘中前之五通，唯依四禪根本定起，漏盡一通依於四禪未來中間及三無色。大乘法中始修同小，究竟終成依一切禪悉能起之。又聲聞人隨依何定，所發神通入餘定中不能起用；諸佛菩薩則不如是，隨依何定所發神通，入餘定中悉能起用，如龍樹辨。作用不同，六通別說。身通之中不同有十：一上下不同。聲聞緣覺依於初禪，所發神通但至初禪，不能至上，以地度故。餘定亦爾，但至自地，不能得過。諸佛菩薩則不如是，依於初禪所發神通，至一切地，餘定亦爾。二寬狹不同。如《地持》說「聲聞之人二千國土為通境界，緣覺之人三千國土為通境界。」又龍樹云「小聲聞中，不作意者，一千國土為通境界；若作意者，二千國土為通境界。大聲聞中，不作意者，二千國土為通境界；若作意者，三千國土為通境界。緣覺人中，有大有小。其小緣覺，不作意者，二千國土為通境界；若作意者，三千國土為通境界。其大緣覺，莫問作意及不作意，皆以三千大千國土為通境界。」此等名狹。諸佛菩薩，一切世界一切眾生界為通境界，故名為寬。三多小不同。聲聞緣覺，一心一作不能眾多。諸佛菩薩，一時化現十方世界一切色像，一時能現五趣之身。四大小不同。聲聞緣覺，化現大身不能入小，化現小身不能容大。諸佛菩薩，化現大身滿三千界，能以大身入一塵中；化現小身猶如微塵，能以小身容受一切。又佛菩薩，於世色物大能入小、小能容大，二乘不能。五遲速不同。聲聞緣覺，欲至遠處多時乃到，以其不得如意通故。諸佛菩薩，一念能至十方世界，以其所得如意通故。六虛實不同。聲聞緣覺，凡所化現一切境界，相似而已，不得實用。諸佛菩薩，凡所化現皆得實用，如《地持》說。七所作不同。諸佛菩薩，化無量人各令有心，隨作一事令人異辨；二乘不能。八所現不同。諸佛菩薩，但現一身令人異見，但出一聲令人異聞，安住一土十方俱現；二乘不能。九根用不同。如《涅槃》說，諸佛菩薩六根互用，二乘不能。十自在不同。如《涅槃》說，諸佛菩薩凡所為作，身心自在不相隨逐，其身現大心亦不大，其身現小心亦不小，其身現喜心亦不喜，其身現憂心亦不憂，如是一切；二乘不能。身通如是。天耳通中不同有六：一上下不同。聲聞緣覺，依於初禪所得天耳，但聞初禪已下音聲，上則不聞。餘禪亦爾，不過自地。諸佛菩薩隨依何禪，所得天耳聞一切聲。二寬狹不同。准前可知。三頓別不同。聲聞緣覺，於諸音聲別別聽聞，不能一時；諸佛菩薩，一時頓聞。四麁細不同。如《地持》說，乃至耳語極微細聲，諸佛菩薩一切悉聞；二乘不能。五遲速不同。諸佛菩薩，於諸音聲發心則聞；二乘不能，多作方便乃得聞知。六虛實不同。諸佛菩薩，於諸音聲所聞不謬；二乘不爾，容有錯謬。天耳如是。他心通中不同有七：一上下不同。依如《毘曇》，有三種度不知其心：一者人度，下人不知上人之心。二者根度，鈍人不知利人之心。三者地度，在下禪地不知上地禪定人心。成實法中，唯說人度及與根度，不說地度。《成實》所說濫同大乘。大乘所說，諸佛菩薩依下發通，亦能知於上地人心。二寬狹不同。聲聞緣覺極唯知於一三千界眾生之心，諸佛菩薩能知一切。三頓別不同。諸佛菩薩頓能了知一切眾生心心數法，二乘不能。四麁細不同。聲聞緣覺但知凡夫，小聖麁心不能及細；諸佛菩薩所知微細，乃至佛心亦能知之。五遲速不同。諸佛菩薩於一切心欲知即知；二乘不能，多作方便方乃知之。六虛實不同。諸佛菩薩所知不謬；二乘不爾，所知容謬。七時分不同。聲聞緣覺但知現在眾生之心，諸佛菩薩能知三世眾生之心。他心如是。天眼通中不同有十：一上下不同。聲聞緣覺隨依何禪所得天眼，齊見自地不能及上；諸佛菩薩一切悉見。二寬狹不同、三頓別不同，准前可知。四麁細不同。諸佛菩薩所見微細，乃至隣空微塵色等一切悉見；二乘不能。五遲速不同、六虛實不同，與前相似。七時分不同。聲聞緣覺極遠能見未來世中八萬劫事，諸佛菩薩窮見後際。八自他不同。如《涅槃》說，聲聞緣覺但見外色不見自眼，諸佛菩薩能見自眼。九見法不同。如《涅槃》說，諸佛菩薩所有天眼，能見諸色念念生滅，及見自他不淨骨人；二乘不能。十知根不同。如《涅槃》說，諸佛菩薩見人形色，即知其根利鈍大小；二乘不能。天眼不同，差別如是。宿命通中不同有八：一上下不同。聲聞緣覺隨依何禪所得宿命，唯知自地及下眾生宿命之事，不能知上；諸佛菩薩一切悉知。二寬狹不同、三頓別不同，准前可知。四麁細不同。諸佛菩薩於過去事巨細悉知，二乘不能。五遲速不同。諸佛菩薩於過去事發心即知，二乘不能。六虛實不同。諸佛菩薩所知不謬，不同二乘。七時分不同。二乘極遠能知過去八萬劫事，諸佛菩薩所知無極。問曰：經說「迦毘羅仙能知過去八萬劫事，未來亦然。」聲聞緣覺既是聖人，所知應遠，何故同彼？釋言：此用世俗智知。世俗齊中，利根數習所知則遠，鈍根少習所知即近，不簡凡聖人。八自在不同。如《地持》說，諸佛菩薩自知宿命、知他宿命，能令他人知已宿命、能令他人自知宿命、能令他人知他宿命，乃至令彼其餘眾生展轉相知；二乘不能。宿命不同，差別如是。漏盡通中有其種：一知他漏盡名漏盡通、二自證漏盡名漏盡通。知他漏盡不同有七：一上下不同。聲聞緣覺但知自地及下漏盡，不能知上；諸佛菩薩一切悉知。二寬狹不同。聲聞緣覺於一世界知他漏盡，諸佛菩薩盡知一切。三頓別不同。聲聞緣覺別緣別知，諸佛菩薩一時頓知。四麁細不同。聲聞緣覺所知麁淺，諸佛菩薩所知深細。五遲速不同。諸佛菩薩不假方便，發心即知；二乘不能。六虛實不同。聲聞緣覺所知虛謬，諸佛菩薩所知真實。七時分不同。聲聞緣覺知現眾生漏盡不盡，不知過未；諸佛菩薩一切悉知。知他漏盡，不同如是。自證漏盡不同有三：一證法不同。聲聞緣覺證法麁淺，但得人空；諸佛菩薩所證淵深，窮解二空，并證甚深如來藏性。二除障不同。聲聞緣覺但斷四住，諸佛菩薩五住斯滅。三取捨不同。聲聞緣覺得寂取證；諸佛菩薩得滅不住，得大涅槃不捨世間，不捨世間而常涅槃。大小不同，差別如是。

Next, the fourth section clarifies the meaning of the differences between the Great and Small [Vehicles]. There are five differences: First, difference in essential nature. All six superknowledges take wisdom as their essential nature. In the Hīnayāna, the six superknowledges take the mental factor of wisdom within phenomenal consciousness as their essential nature. In the Mahāyāna teaching, at the beginning of cultivation, they take the mental factor of wisdom within phenomenal consciousness as their essential nature—dharmas exist outside the mind, and mastery within them is termed 'superknowledge'. In intermediate cultivation, they take wisdom within deluded consciousness as their essential nature, seeing that all dharmas only arise from the mind and that there are no dharmas outside the mind, being unobstructed and master of oneself within the dharmas of one's own mind. In ultimate, final fruition, they take the true wisdom within true consciousness as their essential nature, seeing that dharmas are solely true, being unobstructed and master of oneself within the true dharmas of their own nature. Second, difference in the cognitive object. In all operations of the Hīnayāna's six superknowledges, they grasp cognitive objects and conceptualize, unable to be without an object. In the Mahāyāna teaching, at the beginning of cultivation there are cognitive objects; in intermediate cultivation, cognitive objects are calmed but cannot yet be entirely absent; in ultimate, final fruition, there is equanimity without cognitive objects, like the sun shining everywhere without conceptualization, with all operations performed through the power of the Dharma without any mental fabrication. Third, difference in permanence and impermanence. The Hīnayāna's six superknowledges are impermanent, arising and ceasing. The Mahāyāna's six superknowledges are impermanent in the beginning, but ultimately truly permanent; sentient beings see them wax and wane, while their substance is constantly unchanging. Fourth, difference in the samādhi relied upon. The Hīnayāna's six superknowledges rely solely on phenomenal samādhi; abiding the mind in phenomena is phenomenal samādhi. The Mahāyāna's six superknowledges initially rely on phenomenal samādhi, next rely on principle-samādhi—destroying marks and abiding in emptiness is principle-samādhi—and in ultimate, final fruition, they rely on the true, self-substance tranquil samādhi; the true mind being tranquil by nature is substance-samādhi. Abiding in this samādhi, the mind is unmoving, and the Dharma-power of samādhi naturally manifests function. Furthermore, in the Hīnayāna, the first five superknowledges arise solely based on the fundamental samādhis of the four dhyānas, while the superknowledge of the exhaustion of taints relies on the access and intermediate dhyānas of the four dhyānas as well as the three formless realms. In the Mahāyāna teaching, initial cultivation is the same as the Small [Vehicle], but in ultimate, final fruition, they can all arise relying on all dhyānas. Furthermore, for a śrāvaka, whichever samādhi they rely upon, when entering another samādhi they cannot activate the superknowledges brought forth [by the former]; with the Buddhas and bodhisattvas it is not like this: whichever samādhi they rely upon to bring forth superknowledges, when entering another samādhi they can activate them all, as Nāgārjuna explained. Fifth, difference in function, which is explained separately for each of the six superknowledges. Among the superknowledge of psychic power, there are ten differences: 1. Difference in upper and lower. When śrāvakas and pratyekabuddhas rely on the first dhyāna, the psychic powers they bring forth reach only up to the first dhyāna and cannot reach higher, because of the limitation of the stage. The other samādhis are also like this: they reach only to their own stage and cannot surpass it. With the Buddhas and bodhisattvas it is not like this: psychic powers brought forth relying on the first dhyāna reach to all stages, and the other samādhis are also like this. 2. Difference in breadth and narrowness. As the Bodhisattvabhūmi states: 'For a śrāvaka, two thousand worlds are the domain of their superknowledges; for a pratyekabuddha, three thousand worlds are the domain of their superknowledges.' Also, Nāgārjuna says: 'Among minor śrāvakas, for those not applying intention, one thousand worlds are the domain of their superknowledges; if applying intention, two thousand worlds are the domain of their superknowledges. Among great śrāvakas, for those not applying intention, two thousand worlds are the domain of their superknowledges; if applying intention, three thousand worlds are the domain of their superknowledges. Among pratyekabuddhas, there are great and small: for a minor pratyekabuddha, if not applying intention, two thousand worlds are the domain of their superknowledges; if applying intention, three thousand worlds are the domain of their superknowledges. For a great pratyekabuddha, whether applying intention or not, a great trichiliocosm is always the domain of their superknowledges.' These are called narrow. For the Buddhas and bodhisattvas, all worlds and all realms of sentient beings are the domain of their superknowledges, hence it is called broad. 3. Difference in quantity. Śrāvakas and pratyekabuddhas can only perform one action with one mind and cannot do many. The Buddhas and bodhisattvas can simultaneously transform and manifest all visible forms in the worlds of the ten directions, and can simultaneously manifest bodies in the five destinies. 4. Difference in size. When śrāvakas and pratyekabuddhas transform and manifest a large body, it cannot enter into a small space; when they transform and manifest a small body, it cannot contain a large one. When the Buddhas and bodhisattvas transform and manifest a large body that fills a trichiliocosm, they can place that large body into a single speck of dust; when transforming and manifesting a small body like a subtle atom, they can contain everything within that small body. Furthermore, with mundane physical forms, the Buddhas and bodhisattvas can make the large enter the small and the small contain the large, which the two vehicles cannot do. 5. Difference in slowness and speed. When śrāvakas and pratyekabuddhas wish to reach a distant place, they arrive only after a long time, because they have not attained the psychic power of mental speed (ṛddhi). The Buddhas and bodhisattvas can reach the worlds of the ten directions in a single thought-moment, because of the psychic power of mental speed they have attained. 6. Difference in reality and unreality. All realms transformed and manifested by śrāvakas and pratyekabuddhas are merely semblances and cannot be practically utilized. Everything transformed and manifested by the Buddhas and bodhisattvas can be practically utilized, as the Bodhisattvabhūmi states. 7. Difference in what is enacted. The Buddhas and bodhisattvas can emanate countless people, each with their own mind, and when performing a single action can cause people to discern it differently; the two vehicles cannot. 8. Difference in what is manifested. The Buddhas and bodhisattvas manifest only a single body yet cause people to see it differently, emit only a single voice yet cause people to hear it differently, and abide in a single land yet manifest simultaneously in the ten directions; the two vehicles cannot. 9. Difference in sense-faculty function. As the Nirvāṇa [Sūtra] says, the Buddhas and bodhisattvas use the six sense-faculties interchangeably; the two vehicles cannot. 10. Difference in mastery. As the Nirvāṇa [Sūtra] says, in all that the Buddhas and bodhisattvas do, body and mind have mastery and do not constrain each other: when their body manifests as large, the mind is not large; when their body manifests as small, the mind is not small; when their body manifests joy, the mind is not joyous; when their body manifests sorrow, the mind is not sorrowful, and so on with everything; the two vehicles cannot. Such is psychic power. Among the superknowledge of the divine ear, there are six differences: 1. Difference in upper and lower. When śrāvakas and pratyekabuddhas rely on the first dhyāna, the divine ear they attain hears only sounds from the first dhyāna and below, and does not hear above. The other dhyānas are also like this: not surpassing their own stage. Whichever dhyāna the Buddhas and bodhisattvas rely upon, the divine ear they attain hears all sounds. 2. Difference in breadth and narrowness. This can be understood by analogy with the preceding. 3. Difference in suddenness and differentiation. Śrāvakas and pratyekabuddhas listen to sounds individually and cannot hear them simultaneously; the Buddhas and bodhisattvas hear all at once. 4. Difference in coarseness and subtlety. As the Bodhisattvabhūmi states, down to whispers and extremely subtle sounds, the Buddhas and bodhisattvas hear everything; the two vehicles cannot. 5. Difference in slowness and speed. For the Buddhas and bodhisattvas, as soon as they generate the thought, they hear all sounds; the two vehicles cannot, and only hear and know them after applying much expedient means. 6. Difference in reality and unreality. What the Buddhas and bodhisattvas hear of all sounds is without error; with the two vehicles it is not so, as there may be errors. Such is the divine ear. Among the superknowledge of knowing others' minds, there are seven differences: 1. Difference in upper and lower. According to the Abhidharma, there are three types of limitations preventing knowledge of another's mind: first, limitation of person: an inferior person does not know a superior person's mind; second, limitation of faculties: a dull-facultied person does not know a sharp-facultied person's mind; third, limitation of stage: one in a lower dhyāna stage does not know the mind of a person in higher-stage dhyāna samādhi. In the Tattvasiddhi system, only limitation of person and limitation of faculties are taught, not limitation of stage. What the Tattvasiddhi states conflates with the Mahāyāna. What the Mahāyāna teaches is that when the Buddhas and bodhisattvas bring forth superknowledge relying on a lower stage, they can also know the minds of people in higher stages. 2. Difference in breadth and narrowness. At most, śrāvakas and pratyekabuddhas know only the minds of sentient beings in a single trichiliocosm; the Buddhas and bodhisattvas can know all. 3. Difference in suddenness and differentiation. The Buddhas and bodhisattvas can suddenly and completely know the minds and mental factors of all sentient beings; the two vehicles cannot. 4. Difference in coarseness and subtlety. Śrāvakas and pratyekabuddhas know only the coarse minds of ordinary persons and minor noble ones, unable to reach the subtle; what the Buddhas and bodhisattvas know is extremely subtle, down to being able to know even the Buddha-mind. 5. Difference in slowness and speed. For the Buddhas and bodhisattvas, whenever they wish to know any mind, they immediately know it; the two vehicles cannot, knowing it only after applying much expedient means. 6. Difference in reality and unreality. What the Buddhas and bodhisattvas know is without error; with the two vehicles it is not so, for what they know may be mistaken. 7. Difference in time periods. Śrāvakas and pratyekabuddhas know only the minds of present sentient beings; the Buddhas and bodhisattvas can know the minds of sentient beings in the three time periods. Such is knowing others' minds. Among the superknowledge of the divine eye, there are ten differences: 1. Difference in upper and lower. Whichever dhyāna śrāvakas and pratyekabuddhas rely upon, the divine eye they attain sees only up to their own stage and cannot reach higher; the Buddhas and bodhisattvas see everything. 2. Difference in breadth and narrowness, and 3. Difference in suddenness and differentiation, can be understood by analogy with the preceding. 4. Difference in coarseness and subtlety. What the Buddhas and bodhisattvas see is subtle, seeing everything down to atomic particles adjacent to empty space; the two vehicles cannot. 5. Difference in slowness and speed, and 6. Difference in reality and unreality, are similar to the preceding. 7. Difference in time periods. At the furthest, śrāvakas and pratyekabuddhas can see events eighty thousand eons into the future; the Buddhas and bodhisattvas see completely to the future limit. 8. Difference between self and other. As the Nirvāṇa [Sūtra] states, śrāvakas and pratyekabuddhas see only external forms and do not see their own eyes; the Buddhas and bodhisattvas can see their own eyes. 9. Difference in seeing dharmas. As the Nirvāṇa [Sūtra] states, the divine eye possessed by the Buddhas and bodhisattvas can see physical forms arising and ceasing from thought-moment to thought-moment, and can see the impure skeletons of self and others; the two vehicles cannot. 10. Difference in knowing faculties. As the Nirvāṇa [Sūtra] states, when the Buddhas and bodhisattvas see a person's physical appearance, they immediately know whether their faculties are sharp or dull, great or small; the two vehicles cannot. Such are the differences regarding the divine eye. Among the superknowledge of past lives, there are eight differences: 1. Difference in upper and lower. Whichever dhyāna śrāvakas and pratyekabuddhas rely upon, the recollection of past lives they attain knows only past life events of sentient beings of their own stage and below, and cannot know above; the Buddhas and bodhisattvas know all. 2. Difference in breadth and narrowness, and 3. Difference in suddenness and differentiation, can be understood by analogy with the preceding. 4. Difference in coarseness and subtlety. The Buddhas and bodhisattvas know past events in all aspects, both great and small; the two vehicles cannot. 5. Difference in slowness and speed. For the Buddhas and bodhisattvas, as soon as they generate the thought, they know past events; the two vehicles cannot. 6. Difference in reality and unreality. What the Buddhas and bodhisattvas know is without error, unlike the two vehicles. 7. Difference in time periods. At the furthest, the two vehicles can know events eighty thousand eons in the past; what the Buddhas and bodhisattvas know is limitless. Question: The sūtras say: 'The ṛṣi Kapila could know events eighty thousand eons in the past, and likewise for the future.' Since śrāvakas and pratyekabuddhas are noble ones, what they know should be more distant; why is it the same as his? Explanation: This is known using conventional wisdom. Within the bounds of conventional [wisdom], if one has sharp faculties and practices frequently, what one knows is distant; if one has dull faculties and practices little, what one knows is near; it does not distinguish between ordinary person and noble one. 8. Difference in mastery. As the Bodhisattvabhūmi states, the Buddhas and bodhisattvas know their own past lives and know others' past lives; can cause others to know their own past lives, can cause others to know their own past lives themselves, can cause others to know others' past lives, and even cause those other sentient beings to know one another's; the two vehicles cannot. Such are the differences regarding past lives. In the superknowledge of the exhaustion of taints, there are two types: first, knowing others' exhaustion of taints is called the superknowledge of the exhaustion of taints; second, self-realizing the exhaustion of taints is called the superknowledge of the exhaustion of taints. In knowing others' exhaustion of taints, there are seven differences: 1. Difference in upper and lower. Śrāvakas and pratyekabuddhas know the exhaustion of taints only of their own stage and below, and cannot know above; the Buddhas and bodhisattvas know all. 2. Difference in breadth and narrowness. Śrāvakas and pratyekabuddhas know others' exhaustion of taints within a single world; the Buddhas and bodhisattvas know all exhaustively. 3. Difference in suddenness and differentiation. Śrāvakas and pratyekabuddhas know by cognizing objects individually; the Buddhas and bodhisattvas know all at once. 4. Difference in coarseness and subtlety. What śrāvakas and pratyekabuddhas know is coarse and shallow; what the Buddhas and bodhisattvas know is deep and subtle. 5. Difference in slowness and speed. The Buddhas and bodhisattvas do not rely on expedient means and know as soon as they generate the thought; the two vehicles cannot. 6. Difference in reality and unreality. What śrāvakas and pratyekabuddhas know can be false and mistaken; what the Buddhas and bodhisattvas know is real and true. 7. Difference in time periods. Śrāvakas and pratyekabuddhas know whether present sentient beings have exhausted taints or not, but do not know the past and future; the Buddhas and bodhisattvas know all. Such are the differences in knowing others' exhaustion of taints. In self-realizing the exhaustion of taints, there are three differences: 1. Difference in the dharmas realized. The dharmas realized by śrāvakas and pratyekabuddhas are coarse and shallow, attaining only the emptiness of persons; what the Buddhas and bodhisattvas realize is profound and deep, exhaustively understanding the two emptinesses and also realizing the extremely profound tathāgatagarbha nature. 2. Difference in eliminating hindrances. Śrāvakas and pratyekabuddhas eliminate only the four entrenchments; for the Buddhas and bodhisattvas, all five entrenchments are extinguished. 3. Difference in grasping and relinquishing. Śrāvakas and pratyekabuddhas attain tranquility and grasp realization; the Buddhas and bodhisattvas attain cessation without abiding, attaining great nirvāṇa without abandoning the mundane world, and without abandoning the mundane world they are constantly in nirvāṇa. Such are the differences between the Great and Small [Vehicles].