大乘義章 17.44

17.44

次對小分別。於中有二：一對小辨相、二明同異。言辨相者，經說聲聞緣覺之別有其兩門：一約所觀法門以別，觀察四諦而得道者悉名聲聞，觀十二緣而得道者齊稱緣覺。若從是義，於今現在值佛為說十二緣法而得道者亦緣覺收，故經說言「為教聲聞說四真諦，為教緣覺說十二緣。」此緣覺中細分有二：一緣覺緣覺。是人本來求緣覺道，常樂觀察十二緣法，成緣覺性，於最後身，不值佛世，藉現事緣而得悟道。本緣覺性，今藉事緣而得覺故，說之以為緣覺緣覺。二聲聞緣覺。是人本來求緣覺道，亦樂觀察十二緣法成緣覺性，於最後身，值佛為說十二緣法而得悟解，從佛聲聞而得覺故，說之以為聲聞緣覺，摩訶迦葉即其人也。經中所云「為諸緣覺說十二緣」，正當斯耳。此亦名為緣覺聲聞，故上聲聞人中辨之。此前一門約法以別。二約得道因緣以別。從他聞聲而得道者悉字聲聞，是故摩訶迦葉之流，雖復觀察十二緣法而得悟道，以從佛聞得悟解故，經中說為聲聞眾矣。藉現事緣而得道者齊號緣覺，若從是義，乃至七生須陀洹人，於最後身不值佛世，藉現事緣而得道者亦緣覺攝。此緣覺中，細分亦二：一緣覺緣覺，義如上解。二聲聞緣覺，是人本來求聲聞道，觀察四諦道悟初果，以根鈍故於現在世不得涅槃，天上人中七返受生，於最後身不值佛世，藉現事緣而得緣覺故說為緣覺，是故名為聲聞緣覺。此亦名為緣覺聲聞，故上聲聞人中辨之。是中應作四句分別：一是聲聞而非緣覺，所謂聲聞聲聞人，是義如上解。二是緣覺而非聲聞，所謂緣覺緣覺人，是亦如上釋。三是聲聞亦是緣覺，所謂七生須陀洹人，於最後身，不值佛世獨悟者是。四者緣覺亦是聲聞，謂最後身，值佛為說十二緣法，悟解者是。辨相如是。次論同異。前四人中，先就初果二以辨同異。先論同義，同有五種：一見理同，見生空，故《地持》云「聲聞緣覺見陰離陰我不可得，陰與離陰無我人性。」二斷障同，同斷四住，不受分段，如《勝鬘》說。三修行同，同修三十七道品法，故《地持》云「道同聲聞」。四得果同，同得盡智無生智果，故《地持》云「於最後身無師自悟，得羅漢果，說為緣覺。」五證滅同，同證有餘無餘涅槃。此五細論非不少異，大況麁論，一切聲聞緣覺人等皆悉同矣。次論異義。異有六種：一者根異。聲聞鈍根，緣覺利根。問曰：緣覺見理與聲聞同，云何利根？釋言：見理雖同聲聞，明淨速疾，故得稱利。又斷煩惱雖同聲聞，精進速疾。又不退轉，故亦名利。二所依異。聲聞依師，緣覺不依。三藉緣異。聲聞藉於教法為緣而得悟道，緣覺藉於事相現緣而得悟解。四所觀異。聲聞觀察四真諦法，緣覺觀察十二因緣法。問曰：《勝鬘》宣說「聲聞緣覺之人初觀聖諦。」彼文復言「聲聞緣覺當得世尊為彼宣說四依。言四依者，謂四聖諦。」是則緣覺亦觀四諦，云何說言緣覺偏觀十二緣乎？釋言：緣覺雖觀因緣，亦別因緣作四諦觀，是故經中說之觀諦。是義云何？彼煗頂前別觀三世十二因緣事作別念觀，觀十二緣苦無常等作總念觀。煗頂已上就十二緣作其四十四智之觀，名為觀名為觀諦。何者是其四十四智？十二因緣因果相屬有十二對，先就後對為四諦觀，謂老死苦、老死集、老死滅、老死道。初則苦觀，第二集觀，第三滅觀，第四道觀，如是逆推乃至初對各為四觀，是故通合有四十四，是故緣覺得名觀諦。問曰：經說「十二因緣，下智觀故，聲聞菩提；中智觀故，緣覺菩提乃至上上阿耨菩提。」是則聲聞亦觀因緣，今云何言聲聞偏觀四真諦乎？釋言：聲聞雖觀四諦，四中苦集正是生死十二緣法，是故亦名觀十二緣。通相如如是。於中分別，聲聞正觀四諦法門，緣覺正觀十二緣門。此第四異。五向果異。聲聞人中四向四果，緣覺人中一向一果。何故如是？聲聞鈍根，不能一觀相續究竟，數出劬息，故判多果，以果多故，趣向亦別。緣覺利根，一入聖觀相續無間乃至究竟，無中息處，故無多果，無多果故，不立多向。但於相續一觀之中，不滿之處判為一向，滿足之處說為一果。故《地經》中說十聖性，聲聞多分八，緣覺立二。六通用異。如《地持》說「聲聞之人，二千國土為通境界。緣覺之人，三千國土為通境界。」又復如彼《大智論》說「小聲聞中，不作意者，一千國土為通境界；其作意者，二千國土為通境界。大聲聞中，不作意者，二千國土為通境界；其作意者，三千國土為通境界。緣覺人中有大有小。小緣覺人，不作意者，二千國土為通境界；其作意者，三千國土為通境界。大緣覺者，莫問作意及不作意，皆以三千大千國土為通境界。」此等名為通用異也。又復如彼《成實論》說「聲聞欲知須陀初心，至第十六心方始得知。緣覺之人欲知初心，至第六心即便知之。」此亦是其通用別矣。問曰：何故欲知初心至第六心方始知乎？緣覺作意，欲知須陀苦法忍心，凝心觀察，彼忍已謝，入苦法智；尋後觀之，彼智已謝，緣上界苦入苦比忍及苦比智。緣覺即於欲界有漏法中伺之，彼捨上苦緣欲界集，忍時未，知至集法智方始知之，是故說知第六心矣。初之二人，同異如是。次將第三約對前二以辨同異。彼須陀中七返受生，於最後身不值佛世獨覺之者，望前聲聞聲聞之人，九同二異。言九同者，一見理同、二斷障同、三修行同、四得果同、五證滅同、六根性同、七觀法同、八向果同、九通用同，悉如上辨。言二異者，一依止異，於最後身不依師故。二藉緣異，不藉言教而得果故。望前緣覺緣覺之人，七同四異。言七同者，一見理同、二斷障同、三修行同、四得果同、五證滅同，准前可知；六依止同，於最後身不依師教故；七藉緣同，同藉事緣而得道故。言四異者，一者根異，此人鈍根；二觀法異，此覺四諦；三向果異，此人具足四向四果；四通用異，此人通劣。次將第四望初二人以辨同異。於最後身值佛為說十二緣法而得覺者，望前聲聞聲聞之人，七同四異。言七同者，一見理同、二斷障同、三修行同、四得果同、五證滅同，悉如上辨；六依止同，依師得度；七藉緣同，同藉言教。言四異者，一根性異，此人利根；二覺法異，此覺因緣；三向果異，此無四果四向之別；四通用異，此人通勝。望前緣覺緣覺之人，九同二異。言九同者，一見理同、二斷障同、三修行同、四得果同、五證滅同、六根性同、七觀法同；八向果同，一向一果；九通用同，悉如上辨。言二異者，一依止異，此人依師；二藉緣異，此藉言教。對小如是（此二門竟）。

Next is distinguishing [the pratyekabuddha] in contrast to the Hīnayāna. Within this there are two [parts]: first, distinguishing their characteristics in contrast to the Hīnayāna; second, clarifying their similarities and differences. As for distinguishing their characteristics, the sūtras state that the distinction between śrāvakas and pratyekabuddhas has two aspects. First, distinguishing them according to the teachings contemplated: those who attain the Way by contemplating the four noble truths are all called śrāvakas; those who attain the Way by contemplating the twelve links of dependent origination are equally termed pratyekabuddhas. If judged by this meaning, those who in their present existence encounter a Buddha who expounds the twelve links of dependent origination for them, and thereby attain the Way, are also subsumed under pratyekabuddha. Therefore the sūtra says: 'For the sake of instructing śrāvakas he expounds the four noble truths; for the sake of instructing pratyekabuddhas he expounds the twelve links of dependent origination.' Within these pratyekabuddhas there are, finely subdivided, two types: 1. The pratyekabuddha pratyekabuddha. This person originally sought the way of the pratyekabuddha, always delighted in contemplating the twelve links of dependent origination, and perfected the disposition of a pratyekabuddha; in their final body, they do not encounter a Buddha's era, but relying on the condition of present phenomenal occurrences, they attain awakening to the Way. Because their original disposition was that of a pratyekabuddha and they now attain awakening relying on phenomenal conditions, they are said to be a pratyekabuddha pratyekabuddha. 2. The śrāvaka pratyekabuddha. This person originally sought the way of the pratyekabuddha and also delighted in contemplating the twelve links of dependent origination to perfect the disposition of a pratyekabuddha; in their final body, they encounter a Buddha who expounds the twelve links of dependent origination for them and thereby attain awakening and understanding; because they attain awakening from hearing the voice (śrāvaka) of the Buddha, they are said to be a śrāvaka pratyekabuddha—Mahākāśyapa is precisely such a person. What the sūtras refer to as 'expounding the twelve links of dependent origination for the pratyekabuddhas' corresponds exactly to this. This is also called a pratyekabuddha śrāvaka, and was therefore distinguished above among the śrāvakas. The preceding section was the distinction according to the Dharma. Second, distinguishing them according to the causes and conditions of attaining the Way: those who attain the Way by hearing the voice of another are all called śrāvakas; therefore, though the like of Mahākāśyapa attained awakening to the Way by contemplating the twelve links of dependent origination, because they attained awakening through hearing from the Buddha, they are spoken of in the sūtras as belonging to the saṃgha of śrāvakas. Those who attain the Way by relying on the condition of present phenomenal occurrences are equally called pratyekabuddhas; if judged by this meaning, even a srotāpanna of seven rebirths who in their final body does not encounter a Buddha's era, but attains the Way relying on the condition of present phenomenal occurrences, is also subsumed under pratyekabuddha. Within these pratyekabuddhas, there are finely subdivided also two types: 1. The pratyekabuddha pratyekabuddha, whose meaning is as explained above. 2. The śrāvaka pratyekabuddha: this person originally sought the way of the śrāvaka, contemplated the four noble truths, and awakened to the first fruit; because their faculties were dull, they did not attain nirvāṇa in that present life, but underwent rebirth seven times between heaven and the human realm; in their final body, not encountering a Buddha's era, they attain pratyekabuddhahood relying on the condition of present phenomenal occurrences, and hence are spoken of as pratyekabuddhas; therefore they are named śrāvaka pratyekabuddhas. This is also called a pratyekabuddha śrāvaka, and was therefore distinguished above among the śrāvakas. Here, a fourfold analysis should be made: 1. One who is a śrāvaka and not a pratyekabuddha, namely the śrāvaka śrāvaka person, whose meaning is as explained above. 2. One who is a pratyekabuddha and not a śrāvaka, namely the pratyekabuddha pratyekabuddha person, which is also as explained above. 3. One who is both a śrāvaka and a pratyekabuddha, namely the srotāpanna of seven rebirths who in their final body does not encounter a Buddha's era and awakens alone. 4. One who is a pratyekabuddha and also a śrāvaka, namely one who in their final body encounters a Buddha expounding the twelve links of dependent origination and attains awakening and understanding. Distinguishing their characteristics is like this. Next is discussing their similarities and differences. Among the four types of persons mentioned before, we first distinguish the similarities and differences with respect to the first two persons. First, discussing their points of similarity: there are five types of similarity. 1. Similarity in seeing the principle: they see the emptiness of sentient beings; hence the Bodhisattvabhūmi (*Dichilun*) states: 'Śrāvakas and pratyekabuddhas see that within the aggregates or apart from the aggregates, a self cannot be found; within the aggregates or apart from the aggregates, there is no nature of self or person.' 2. Similarity in severing obstacles: both alike sever the four entrenchments and do not undergo fragmented [birth and death], as expounded in the Śrīmālādevī-sūtra. 3. Similarity in practice: both alike practice the thirty-seven factors of awakening; hence the Bodhisattvabhūmi states: 'Their path is the same as the śrāvakas'.' 4. Similarity in attaining the fruit: both alike attain the fruits of the knowledge of exhaustion and the knowledge of non-arising; hence the Bodhisattvabhūmi states: 'In their final body, awakening on their own without a teacher, they attain the fruit of an arhat, and are called pratyekabuddhas.' 5. Similarity in realizing cessation: both alike realize nirvāṇa with remainder and without remainder. If examined in detail, these five are not without slight differences, but roughly speaking, all śrāvakas and pratyekabuddhas are completely the same. Next, discussing their points of difference: there are six types of difference. 1. Difference in faculties: śrāvakas have dull faculties, while pratyekabuddhas have sharp faculties. Question: If the pratyekabuddha's seeing of the principle is the same as the śrāvaka's, why are they of sharp faculties? Answer: Although seeing the principle is the same as the śrāvaka's, because it is bright, pure, and swift, it can be called sharp. Furthermore, although severing defilements is the same as the śrāvaka's, they are energetic and swift; and furthermore, because they do not regress, they are also called sharp. 2. Difference in reliance: śrāvakas rely on a teacher, while pratyekabuddhas do not rely [on a teacher]. 3. Difference in the conditions relied upon: śrāvakas rely on the teachings as conditions and thereby attain awakening to the Way; pratyekabuddhas rely on present phenomenal conditions as conditions and thereby attain awakening and understanding. 4. Difference in what is contemplated: śrāvakas contemplate the four noble truths; pratyekabuddhas contemplate the twelve links of dependent origination. Question: The Śrīmālādevī-sūtra declares, 'Persons of the śrāvaka and pratyekabuddha [vehicles] initially contemplate the noble truths.' That text also states, 'Śrāvakas and pratyekabuddhas shall obtain the World-Honoured One expounding for them the four refuges; as for the four refuges, they are the four noble truths.' If so, then pratyekabuddhas also contemplate the four truths; why then say that pratyekabuddhas exclusively contemplate the twelve links of dependent origination? Answer: Although pratyekabuddhas contemplate dependent origination, they also take dependent origination and perform the contemplation of the four truths with respect to it; therefore the sūtras speak of them contemplating the truths. What does this mean? Prior to the heat and summit [stages], they contemplate the phenomenal aspects of the twelve links of dependent origination across the three time periods separately, performing the specific mindfulness contemplation; and they contemplate the suffering, impermanence, etc., of the twelve links of dependent origination, performing the general mindfulness contemplation. From the heat and summit stages upwards, based on the twelve links of dependent origination, they perform the contemplation of forty-four knowledges, which is called contemplating the truths. What are the forty-four knowledges? The cause and effect belonging to the twelve links of dependent origination has twelve pairs. First, based on the last pair, they perform the contemplation of the four truths, namely: old age and death as suffering, the origin of old age and death, the cessation of old age and death, and the path to the cessation of old age and death. The first is the contemplation of suffering, the second the contemplation of origin, the third the contemplation of cessation, and the fourth the contemplation of the path. Tracing backwards in this manner up to the first pair, each has four contemplations; thus, combining them in total there are forty-four [knowledges], which is why pratyekabuddhas can be described as contemplating the truths. Question: The sūtras state, 'Because of contemplating the twelve links of dependent origination with lower knowledge, there is śrāvaka bodhi; because of contemplating with middling knowledge, there is pratyekabuddha bodhi, up to supreme anuttara-bodhi.' If so, then śrāvakas also contemplate dependent origination; why do you now say that śrāvakas exclusively contemplate the four noble truths? Answer: Although śrāvakas contemplate the four truths, among the four, suffering and origin are precisely the dharmas of the twelve links of dependent origination of saṃsāra; therefore, they are also said to contemplate the twelve links of dependent origination. The general characteristics are like this. Making distinctions among them, śrāvakas principally contemplate the teaching of the four truths, while pratyekabuddhas principally contemplate the teaching of the twelve links of dependent origination. This is the fourth difference. 5. Difference in candidate and fruit: among śrāvakas there are four candidates and four fruits; among pratyekabuddhas there is one candidate and one fruit. Why is this? Śrāvakas have dull faculties and cannot maintain a single continuous contemplation to completion; they frequently emerge and take rest; hence many fruits are distinguished, and because there are many fruits, the orientations toward them are also differentiated. Pratyekabuddhas have sharp faculties; once they enter the noble contemplation, it is continuous and uninterrupted right up to completion, with no place of resting halfway; hence there are not multiple fruits, and because there are not multiple fruits, multiple candidates are not established. Rather, within a single continuous contemplation, the unfulfilled stage is distinguished as one candidate, and the fulfilled stage is spoken of as one fruit. Therefore, the Daśabhūmika-sūtra speaks of ten noble dispositions: śrāvakas are mostly divided into eight, while pratyekabuddhas are established as two. 6. Difference in supernormal powers: as the Bodhisattvabhūmi states, 'For śrāvakas, two thousand lands are the realm of their supernormal powers; for pratyekabuddhas, three thousand lands are the realm of their supernormal powers.' Furthermore, as the *Dazhidulun* states: 'Among lesser śrāvakas, for those who do not apply intentional attention, one thousand lands are the realm of their supernormal powers; for those who apply intentional attention, two thousand lands are the realm of their supernormal powers. Among greater śrāvakas, for those who do not apply intentional attention, two thousand lands are the realm of their supernormal powers; for those who apply intentional attention, three thousand lands are the realm of their supernormal powers. Among pratyekabuddhas there are greater and lesser: among lesser pratyekabuddhas, for those who do not apply intentional attention, two thousand lands are the realm of their supernormal powers; for those who apply intentional attention, three thousand lands are the realm of their supernormal powers. For greater pratyekabuddhas, whether they apply intentional attention or do not apply intentional attention, all take a trichiliocosm as the realm of their supernormal powers.' These are called the differences in supernormal powers. Furthermore, as the Tattvasiddhi-śāstra states: 'When a śrāvaka wishes to know the initial mind of a srotāpanna, only when reaching the sixteenth mind do they first begin to know it. When a pratyekabuddha wishes to know the initial mind, reaching the sixth mind they immediately know it.' This too is a distinction in their supernormal powers. Question: Why is it that when wishing to know the initial mind, only when reaching the sixth mind do they first know it? When a pratyekabuddha applies intentional attention, wishing to know the mind of the srotāpanna's forbearance of the dharma of suffering, they focus their mind to observe it, but that forbearance has already passed away, entering into the knowledge of the dharma of suffering; seeking it subsequently to observe it, that knowledge has already passed away, and taking the upper realms' suffering as object, enters into the subsequent forbearance of suffering and subsequent knowledge of suffering. The pratyekabuddha then watches for it among the tainted dharmas of the desire realm; when that [practitioner] relinquishes the upper realm's suffering and takes the desire realm's origin as object, during the forbearance stage [the pratyekabuddha] does not yet know it, and only upon reaching the knowledge of the dharma of origin do they first begin to know it; this is why it is said they know it at the sixth mind. The similarities and differences of the first two persons are like this. Next, taking the third person and contrasting them with the first two to distinguish similarities and differences: that srotāpanna who is reborn seven times and in their final body does not encounter a Buddha's era but awakens alone, in comparison to the previous śrāvaka śrāvaka person, has nine similarities and two differences. As for the nine similarities: 1. Similarity in seeing the principle; 2. Similarity in severing obstacles; 3. Similarity in practice; 4. Similarity in attaining the fruit; 5. Similarity in realizing cessation; 6. Similarity in disposition of faculties; 7. Similarity in dharmas contemplated; 8. Similarity in candidate and fruit; 9. Similarity in supernormal powers—all as distinguished above. As for the two differences: 1. Difference in reliance, because in their final body they do not rely on a teacher; 2. Difference in conditions relied upon, because they attain the fruit without relying on verbal teaching. In comparison to the previous pratyekabuddha pratyekabuddha person, they have seven similarities and four differences. As for the seven similarities: 1. Similarity in seeing the principle; 2. Similarity in severing obstacles; 3. Similarity in practice; 4. Similarity in attaining the fruit; 5. Similarity in realizing cessation—these may be known by analogy with the above; 6. Similarity in reliance, because in their final body they do not rely on a teacher's instruction; 7. Similarity in conditions relied upon, because both alike attain the Way relying on phenomenal conditions. As for the four differences: 1. Difference in faculties: this person has dull faculties; 2. Difference in dharmas contemplated: this person awakens to the four noble truths; 3. Difference in candidate and fruit: this person possesses the four candidates and four fruits; 4. Difference in supernormal powers: this person's supernormal powers are inferior. Next, taking the fourth person and looking toward the first two persons to distinguish similarities and differences: one who in their final body encounters a Buddha expounding the twelve links of dependent origination for them and thereby attains awakening, in comparison to the previous śrāvaka śrāvaka person, has seven similarities and four differences. As for the seven similarities: 1. Similarity in seeing the principle; 2. Similarity in severing obstacles; 3. Similarity in practice; 4. Similarity in attaining the fruit; 5. Similarity in realizing cessation—all as distinguished above; 6. Similarity in reliance: they rely on a teacher to cross over; 7. Similarity in conditions relied upon: both alike rely on verbal teaching. As for the four differences: 1. Difference in disposition of faculties: this person has sharp faculties; 2. Difference in dharmas awakened to: this person awakens to dependent origination; 3. Difference in candidate and fruit: this person lacks the distinction of four fruits and four candidates; 4. Difference in supernormal powers: this person's supernormal powers are superior. In comparison to the previous pratyekabuddha pratyekabuddha person, they have nine similarities and two differences. As for the nine similarities: 1. Similarity in seeing the principle; 2. Similarity in severing obstacles; 3. Similarity in practice; 4. Similarity in attaining the fruit; 5. Similarity in realizing cessation; 6. Similarity in disposition of faculties; 7. Similarity in dharmas contemplated; 8. Similarity in candidate and fruit: one candidate and one fruit; 9. Similarity in supernormal powers—all as distinguished above. As for the two differences: 1. Difference in reliance: this person relies on a teacher; 2. Difference in conditions relied upon: this person relies on verbal teaching. Contrasting them with the Hīnayāna is like this (this concludes the second section).