法華玄論 5.112

5.112

答曰：此義不定，應當分別。若取三乘利鈍而判，身子不及大緣覺一聞既悟，緣覺勝身子，即聞略說便解也。而不例者，此中三根聲聞久劫習大乘，故今始得。緣覺雖利，不習大乘者則未得悟也。又三根人皆是方便人，故聞經得悟，實行百劫緣覺，義即不爾。

Answer: This principle is not fixed; one should make distinctions. If we judge by taking the sharp and dull faculties of the three vehicles, Śāriputra does not match a great pratyekabuddha who awakens upon a single hearing; the pratyekabuddha surpasses Śāriputra and understands as soon as he hears the brief exposition. That they are not equivalent here is because the śrāvakas of three faculties have practiced the Mahāyāna for long kalpas, and therefore only now attain it. Although pratyekabuddhas are sharp, those who have not practiced the Mahāyāna do not yet attain awakening. Furthermore, the persons of the three faculties are all provisional persons, and therefore attain awakening upon hearing the sūtra; for one who truly practices [as] a pratyekabuddha for a hundred kalpas, the principle is not like this.