法華義疏 8.203

8.203

異義乃多，略明十一種異。一者、根有利鈍異。二者、修因短長異，聲聞極疾三世，極遲六十劫，緣覺極疾四世，極遲百劫。三者、時異，聲聞與佛同世，緣覺與佛異世。四者、有悲無悲異，如《智度論》，三獸被圍，聲聞如鹿，但免自身，是故無悲，緣覺如羊，雖得出圍迴顧念子，則有少悲。五者、福德厚薄異，緣覺身必有相好，但或具足不具足，聲聞身或有相好或無相好。六者、有印字無印字異，緣覺手中有十二因緣印字，聲聞手中無四諦印字。七者、現通說法異，聲聞多為人說法，緣覺多為人現通，假令說法唯說一偈。八者、利益淺深異，聲聞說法能令人得七賢七聖，緣覺說法不能令人得燸法、頂法乃至羅漢。所以然者，聲聞與佛同世，眾生福德利根故聞說教法得成聖果，緣覺出無佛世，眾生薄福鈍根，雖聞說法不能深悟亦不堪多說也。九者、境界異，聲聞天眼依《智度》及《雜心》以二千世界為境界，緣覺天眼以三千世界為境界。十者、出處異，聲聞出於人世，緣覺隱處山林。十一者、漸頓異，聲聞漸得四果，緣覺頓證一果也。所言同者略明七種：一者、斷惑同，謂同斷見思二惑。二者、出義同，同出三界。三者、智同，依《大品》同得一切智，依小乘同得盡無生。四、涅槃同，同得餘、無餘二涅槃。五、見同，同見四諦理。六、同知過去、未來八萬劫事。七、同名一小乘。

The differences are indeed many; here eleven kinds of difference are briefly explained. First is the difference in faculties being sharp or dull. Second is the difference in the duration of cultivating causes: for a śrāvaka it takes at the quickest three lifetimes and at the slowest sixty kalpas; for a pratyekabuddha it takes at the quickest four lifetimes and at the slowest one hundred kalpas. Third is the difference in time: śrāvakas are in the same era as a Buddha, while pratyekabuddhas are in an era without a Buddha. Fourth is the difference in having or lacking compassion: as stated in the *Dà zhìdù lùn*, when three animals are surrounded, the śrāvaka is like the deer, which merely escapes by itself and therefore lacks compassion; the pratyekabuddha is like the sheep, which, although having escaped the encirclement, looks back and yearns for its young, and thus has a little compassion. Fifth is the difference in the abundance of merit: the body of a pratyekabuddha necessarily has the marks and signs, though they may or may not be complete, whereas the body of a śrāvaka may either possess marks and signs or lack marks and signs. Sixth is the difference in possessing or lacking seal-characters: in the palm of a pratyekabuddha there are seal-characters of the twelve links of dependent origination, whereas in the palm of a śrāvaka there are no seal-characters of the four noble truths. Seventh is the difference in manifesting supernatural powers versus expounding the Dharma: śrāvakas mostly expound the Dharma for others, while pratyekabuddhas mostly manifest supernatural powers for others; even if they expound the Dharma, they speak only a single verse. Eighth is the difference in the depth of benefit: when a śrāvaka expounds the Dharma, it can cause people to attain the seven wise states and seven noble states; when a pratyekabuddha expounds the Dharma, it cannot cause people to attain the stages of heat, summit, or on up to arhatship. Why is this so? Because śrāvakas share the same era with the Buddha, sentient beings have merit and sharp faculties, and therefore upon hearing the teachings expounded they are able to attain the noble fruits; pratyekabuddhas appear in an era without a Buddha, and sentient beings have meager merit and dull faculties, so that even upon hearing the Dharma expounded they cannot awaken deeply, nor can they bear extensive exposition. Ninth is the difference in scope: based on the *Dà zhìdù lùn* and the *Zāxīn*, the divine eye of a śrāvaka takes two thousand worlds as its scope, whereas the divine eye of a pratyekabuddha takes three thousand worlds as its scope. Tenth is the difference in location of dwelling: śrāvakas appear in the human world, while pratyekabuddhas conceal themselves in mountains and forests. Eleventh is the difference between gradual and sudden: śrāvakas gradually attain the four fruits, while pratyekabuddhas suddenly realize a single fruit. As for the commonalities, seven kinds are briefly explained: First is sharing the same cessation of defilements, meaning they together cut off the two defilements of views and thoughts. Second is sharing the same meaning of escape, together escaping the three realms. Third is sharing the same wisdom: according to the *Pañcaviṃśatisāhasrikā Prajñāpāramitā Sūtra*, they together attain all-knowledge; according to the Hīnayāna, they together attain the knowledge of exhaustion and the knowledge of non-arising. Fourth is sharing the same nirvāṇa, together attaining the two nirvāṇas of remainder and non-remainder. Fifth is sharing the same view, together seeing the principle of the four noble truths. Sixth is together knowing the events of eighty thousand kalpas in the past and future. Seventh is together being designated under the single name of Hīnayāna.