大乘義章 3.13

3.13

第六門中，有作無作、有量無量相對分別。小乘眾生所觀四諦，名為有作，亦名有量。大乘所觀名為無作，亦名無量。有作無作，約行分別；有量無量，當法分別。云何就行分作無作？據小所觀，望後猶有無量諦觀可皆以修作，對後別前，故名有作。據大所觀，望後更無餘觀可作，故名無作。總相如是。然彼小中，隨義別分，有有作、無作之義。因中所觀名為有作，果中所觀名為無作。大乘亦爾，因中所觀名為有作，果中所觀名為無作。量無量者，分別有三：一就寬狡明量無量。小乘所觀苦集二諦，止在分段因之與果；所觀滅道，唯是分段因果對治。法有局限，故名有量。大乘所觀苦集，統通分段變易二種因果，苦通分段變易之報，集通分段變易之因，滅盡分段變易之因果，道攝分段變易對治。法無局限，名為無量。二就深淺明量無量。小乘法中，依如《毘曇》，但明苦者真實是苦不可令樂，乃至道者真實是道，未說餘義。成實法中，唯明苦等名用虛假無性之空，未窮法本，故名有量。大乘法中，若據說相，明其苦等幻化之有畢竟空寂。窮實論之，苦等體性，即是真實。如來藏性緣起法界，以窮深故，名為無量。三就麁細明量無量。小乘之中，總相麁觀，名為有量。大乘法中，別相細觀，說為無量。是以經言「所說苦諦中智所知，分別是苦，有無量種，非諸聲聞緣覺所知，我於彼經竟不說之。集滅道等類亦同然。」此是麁細量無量也。

In the sixth section, active and inactive, bounded and boundless, are differentiated in mutual contrast. The four truths contemplated by Hīnayāna sentient beings are called active and also called bounded. Those contemplated by the Mahāyāna are called inactive and also called boundless. 'Active' and 'inactive' are differentiated in terms of practice; 'bounded' and 'boundless' are differentiated in terms of the dharmas themselves. How are active and inactive distinguished in terms of practice? Relying on what is contemplated by the lesser, looking ahead to what follows, there are still immeasurable contemplations of the truths that can all be cultivated and practiced; contrasting the subsequent to distinguish the prior, they are therefore called 'active'. Relying on what is contemplated by the great, looking ahead to what follows, there are no further contemplations to be practiced, and therefore they are called 'inactive'. Such is the general aspect. However, within that lesser [vehicle], when differentiated according to specific meanings, there are also the meanings of active and inactive: what is contemplated in the causal state is called 'active', and what is contemplated in the fruit state is called 'inactive'. It is likewise in the Mahāyāna: what is contemplated in the causal state is called 'active', and what is contemplated in the fruit state is called 'inactive'. As for 'bounded' and 'boundless', there are three differentiations: First, bounded and boundless are clarified in terms of breadth. The two truths of suffering and origin contemplated in the Hīnayāna are confined solely to the cause and fruit of fragmented [saṃsāra]; the cessation and path contemplated are exclusively the antidotes to the cause and fruit of fragmented [saṃsāra]. Because the dharmas have limits, they are called 'bounded'. The suffering and origin contemplated in the Mahāyāna comprehensively encompass the two kinds of cause and fruit—fragmented and transformational; suffering extends to the retributions of both fragmented and transformational [saṃsāra], origin extends to the causes of both fragmented and transformational [saṃsāra], cessation exhausts the causes and fruits of both fragmented and transformational [saṃsāra], and the path subsumes the antidotes to both fragmented and transformational [saṃsāra]. Because the dharmas have no limits, they are called 'boundless'. Second, bounded and boundless are clarified in terms of depth. In Hīnayāna Dharma, according to the Abhidharma, it only clarifies that suffering is truly suffering and cannot be made pleasant, up to the path being truly the path, without yet explaining further meanings. In the Tattvasiddhi Dharma, it only clarifies that suffering and the rest are nominal and functional, provisional, and empty of intrinsic nature, not yet exhausting the root of dharmas; therefore, it is called 'bounded'. In the Mahāyāna Dharma, in terms of the described characteristics, it clarifies that the existence of suffering and the rest is illusory and ultimately empty and quiescent. Discussing it by exhausting the real, the essential nature of suffering and the rest is precisely the true reality. It is the nature of the tathāgatagarbha and the dependently arisen dharmadhātu; because it exhausts the depths, it is called 'boundless'. Third, bounded and boundless are clarified in terms of coarseness and subtlety. Within the Hīnayāna, the coarse contemplation of general characteristics is called 'bounded'. In the Mahāyāna Dharma, the subtle contemplation of specific characteristics is spoken of as 'boundless'. Therefore, a sūtra says: 'What is known by wisdom within the spoken truth of suffering, differentiating suffering, has immeasurable kinds, not known by any śrāvakas or pratyekabuddhas; I never spoke of them in those sūtras. Origin, cessation, and the path are likewise of the same category.' This is bounded and boundless in terms of coarseness and subtlety.