大乘義章 20.54

20.54

次第八門明其大小所說不同。不同有七：一體性不同。小乘所說妄心為體，彼說事識為力體故。大乘所說真心為體，八識真心為力體故。二智行不同。小乘法中，說佛十力十智為體。大乘法中，說佛十力用如實智以之為體。三心緣不同。小乘法中，說佛十力於法攀緣分別而知。大乘法中，說佛十力於法無緣而能普知，如鏡照物都無緣念，諸德齊爾。何故而然？小乘所說，心外有法、法外有心，心法別體。以別體故，向外取境，智於緣中，攀緣覺了，名之為力，故有緣念。大乘所說，心外無法、法外無心，心法同體。以同體故，不須向外攀緣取法，一切諸緣悉智中現，名為力。如世萬像鏡中而現，故無緣念。四知法不同。小乘法中，說佛十力但能了知陰界諸入、十二因緣、四真諦等，不論餘義。大乘法中，說佛十力窮知一切，乃至甚深如來藏性悉能了知。五多少不同。小乘法中，宣說十力不多不少。大乘法中，隨化眾生說佛十力，理實佛力無量無邊。故彼《鴦掘魔羅經》言「說佛十種力，是則聲聞乘，斯非摩訶衍。大乘無量力，故佛不思議。」問曰：佛力實有無量，以何義故隨化眾生但說十種？龍樹釋言「以此十種度生具足。云何具足？初之二種教化力足，後之八種教授力足。」如前具辨。六常無常異。小乘法中，說佛十力體性無常，終歸磨滅趣入無餘。大乘法中，說佛十力用有興癈，體真常住無為不變。七得度不同。小乘法中，說佛十力菩提樹下成佛時得。大乘法中，說佛十力種性已上隨分得之，至佛乃滿。故《地持》中宣說菩薩成就如來十力種性，名力種性。問曰：於彼三藏教中宣說十力是佛功德，餘人未得，何以說之？龍樹釋言「為增聲聞菩薩信故，又欲令彼生願求故，復欲使彼起於念佛三昧心故，并欲令彼外道伏故。如是非一。」問曰：於此十力之中何者最勝？人說種種，如龍樹辨：或有說言初力最勝，攝十力故。或有說言漏盡力勝，至涅槃故。有言十力各於自事為最殊勝，知處非處初力為勝，乃至漏盡第十力勝，如是一切。有言十力皆以無礙解脫為本，並皆增上，無有優劣。十力如是。

Next, the eighth section clarifies how the teachings of the Mahāyāna and Hīnayāna differ. There are seven differences: First, their essential nature differs. In the teachings of the Hīnayāna, deluded mind is the essence, because they explain phenomenal consciousness as the essence of the powers. In the teachings of the Mahāyāna, the true mind is the essence, because the true mind of the eighth consciousness is the essence of the powers. Second, the operation of their wisdom differs. In the Hīnayāna teaching, the Buddha's ten powers are said to have the ten cognitions as their essence. In the Mahāyāna teaching, the Buddha's ten powers are said to take the wisdom of reality as it is as their essence. Third, the mental apprehension of objects differs. In the Hīnayāna teaching, it is said that the Buddha's ten powers apprehend objects and know them through conceptual discrimination. In the Mahāyāna teaching, it is said that the Buddha's ten powers are without objective apprehension regarding dharmas and yet are capable of universal knowing, just as a mirror reflects objects without any intentional apprehension; all virtues are likewise so. Why is this? As taught in the Hīnayāna, there are dharmas outside the mind and there is mind outside dharmas, so that mind and dharmas are of distinct substance. Because they are of distinct substance, directed outward they grasp the objective realm; wisdom within conditions apprehends and discerns them, which is termed a 'power', and therefore there is intentional apprehension. As taught in the Mahāyāna, there are no dharmas outside the mind and no mind outside dharmas, so that mind and dharmas are of identical substance. Because they are of identical substance, one does not need to be directed outward to apprehend and grasp dharmas; all conditions appear within wisdom, which is termed a 'power'. Just as the myriad forms of the world appear within a mirror, so there is no intentional apprehension. Fourth, their knowledge of dharmas differs. In the Hīnayāna teaching, it is said that the Buddha's ten powers are only able to fully know the aggregates, realms, and sense fields, the twelve links of dependent origination, the four noble truths, and so forth, without discussing other doctrines. In the Mahāyāna teaching, it is said that the Buddha's ten powers exhaustively know everything, even being able to fully know the profound nature of the tathāgatagarbha. Fifth, their quantity differs. In the Hīnayāna teaching, it is proclaimed that the ten powers are neither more nor less. In the Mahāyāna teaching, the Buddha's ten powers are spoken in accordance with the sentient beings being transformed, while in reality the Buddha's powers are limitless and boundless. Therefore the Aṅgulimālīya Sūtra states: 'To speak of the Buddha's ten powers belongs to the śrāvaka vehicle; this is not the Mahāyāna. The Mahāyāna has limitless powers, and therefore the Buddha is inconceivable.' Question: If the Buddha's powers are in reality limitless, for what reason are only ten spoken in accordance with the sentient beings being transformed? Nāgārjuna explains: 'It is because by means of these ten, delivering sentient beings is complete. How is it complete? The first two powers are sufficient for teaching and transforming, and the latter eight powers are sufficient for instruction.' This has been fully explained above. Sixth, their permanence and impermanence differ. In the Hīnayāna teaching, it is said that the Buddha's ten powers are impermanent in essential nature, and ultimately return to extinction, entering into [nirvāṇa] without remainder. In the Mahāyāna teaching, it is said that the Buddha's ten powers have arising and ceasing in their function, but their essence is truly permanent, unconditioned, and immutable. Seventh, the degree of their attainment differs. In the Hīnayāna teaching, it is said that the Buddha's ten powers are attained under the bodhi tree when attaining buddhahood. In the Mahāyāna teaching, it is said that the Buddha's ten powers are attained partially from the lineage [stage] onward, and only culminate upon reaching buddhahood. Therefore the Bodhisattvabhūmi states that a bodhisattva's accomplishment of the lineage of the Tathāgata's ten powers is called the 'lineage of powers'. Question: In that Tripiṭaka teaching it is proclaimed that the ten powers are virtues of a Buddha, which other persons have not yet attained; why then are they taught? Nāgārjuna explains: 'It is in order to increase the faith of śrāvakas and bodhisattvas; furthermore, it is to cause them to generate aspiration and seeking; again, it is to cause them to give rise to the mind of the mindfulness-of-the-Buddha samādhi; and it is also to cause those non-Buddhists to submit. The reasons are multiple like this.' Question: Among these ten powers, which is the most supreme? People state various views, as Nāgārjuna distinguishes: Some say that the first power is the most supreme, because it subsumes the ten powers. Some say that the power of the destruction of outflows is superior, because it arrives at nirvāṇa. Some say that each of the ten powers is the most supreme in its own domain: for knowing possibilities and impossibilities, the first power is superior, up to the tenth power being superior for the destruction of outflows, and so on for all of them. Some say that the ten powers all take unhindered liberation as their basis, and are all predominant, with none being superior or inferior. Such is the discussion of the ten powers.