法華玄論 5.81

5.81

答：總論緣覺凡有四種。一者本乘緣覺，謂本發緣覺心，後得緣覺果。但此人有多經劫，而《釋論》及餘論略舉有二：一極遲百劫，百劫者此是大辟支，《俱舍論》秤犀角喻百劫也。二極速四世，中間則多小不定。此二種人成緣覺果，決定不值佛。故《華嚴》云「菩薩從兜率天下，放光照之，若覺知者則捨壽入無餘，不覺者徙量他方無佛世界。」《大經》譬之彗星，義亦如是。《中論》云「若佛不出世，佛法已滅盡，諸辟支佛智，從於遠離生。」若爾者，《法華》之座何由有緣覺耶？

Answer: Generally speaking, there are four kinds of pratyekabuddhas. The first are pratyekabuddhas of the original vehicle: this refers to those who originally aroused the mind of a pratyekabuddha and later attained the fruit of a pratyekabuddha. However, these persons have traversed many kalpas, and the *Upadeśa* and other treatises briefly mention two: one of the slowest is a hundred kalpas—one of a hundred kalpas is a great pratyekabuddha, which the Abhidharmakośa-bhāṣya terms the rhinoceros-horn metaphor of a hundred kalpas; the second of the swiftest is four lifetimes, while between them the amount is indeterminate. These two kinds of persons attain the fruit of a pratyekabuddha and definitely do not encounter a buddha. Therefore the Avataṃsaka states: 'When the bodhisattva descends from the Tuṣita Heaven, he emits light that illuminates them; if they perceive it, they abandon their lifespans and enter [nirvāṇa] without remainder; if they do not perceive it, they are moved to a world without a buddha in another direction.' The Mahāparinirvāṇa-sūtra's metaphor of the comet has the same meaning. The Mūlamadhyamakakārikā says: 'If no buddha appears in the world, and the Buddhadharma has already perished, the wisdom of the various pratyekabuddhas arises from seclusion.' If this is so, how could there be pratyekabuddhas in the assembly of the Saddharmapuṇḍarīka-sūtra?