俱舍論記 12.50

12.50

「何緣獨覺至對治道故」者，外難。何緣獨覺言不調他？非彼無能演說正法，以彼亦得四無礙解故。論主若謂雖能說法而不能投機說法故不說者，又彼獨覺得宿命智而能憶念過去所聞佛說教理，何故不能投機說法？論主若謂能雖說法亦知根機，而無慈悲故不說者，又不可說彼獨覺無慈悲，為攝有情現神通故。論主若謂雖能說法及知根機亦有慈悲，以無受法機故不調他者，又不可說無受法機，爾時有情亦有能起世間離欲有漏道故。

"Regarding 'For what reason is it said that the pratyekabuddha [...] the antidote path': this is an external objection. For what reason is it said that the pratyekabuddha does not discipline others? It is not that they lack the ability to expound the true Dharma, for they also have attained the four unhindered understandings (pratisaṃvid). If the author of the treatise claims that although they can preach the Dharma, they cannot preach to suit the faculties of others and therefore do not preach, then furthermore, that pratyekabuddha has attained the knowledge of past lives and can recollect the teachings and principles spoken by the Buddhas heard in the past; why could they not preach to suit faculties? If the author of the treatise claims that although they can preach the Dharma and know the faculties, they lack compassion and therefore do not preach, one also cannot say that that pratyekabuddha lacks compassion, since they manifest supernormal powers to gather beings. If the author of the treatise claims that although they can preach the Dharma, know faculties, and possess compassion, they do not discipline others because there is no capacity among beings to receive the Dharma, one also cannot say there is no capacity to receive the Dharma, for sentient beings at that time can also produce the mundane, sāsrava path of detachment from desire.