分別功德論 4.27

4.27

所以稱拘絺羅為四辯第一者，凡聲聞四辯不必具足，或有法辯而無義辯、或有義辯而無法辯、或有應辯而無辭辯、或有辭辯而無應辯，拘絺羅盡具此四辯。舍利弗、迦旃延亦有四辯，所以不稱為最者，身子自以智慧為主，迦旃延自以撰集為主，故各不稱四辯耳，雖復四辯亦不及拘絺羅。拘絺羅但辯一句之義，七日不盡，況復四辯豈可計量乎？以此事故為四辯第一。

The reason why Koṭṭhita is called foremost in the four analytical knowledges (pratisaṃvid) is this: in general, śrāvakas do not necessarily possess all four analytical knowledges complete. Some have the analytical knowledge of dharmas but not of meanings; some have that of meanings but not of dharmas; some have that of inspiration but not of language; some have that of language but not of inspiration. Koṭṭhita possessed all these four analytical knowledges in full. Śāriputra and Mahākātyāyana also possessed the four analytical knowledges, but the reason they were not called supreme is that Śāriputra primarily took wisdom as his principal quality, and Mahākātyāyana primarily took compilation [of the Dharma] as his principal quality; therefore, each was not designated by the four analytical knowledges. Even if they had the four analytical knowledges, they could not equal Koṭṭhita. Koṭṭhita could debate the meaning of a single phrase for seven days without exhausting it, how much more so for the four analytical knowledges—how could they be measured? For this reason, he is foremost in the four analytical knowledges.