大乘義章 17.45

17.45

次對大分別。於中有二：一對大辨相、二明同異。言辨相者，緣覺有二：一種性緣覺。是人本來習緣覺道成緣覺性，於最後身觀因緣法證緣覺果。二退轉緣覺，是人過去曾習大乘，後退住中，亦得分三：前二如上，更加一種應化緣覺，謂佛菩薩應現為之，故天女云：「以因緣法化眾生故，我為辟支。」《法華》亦云「知眾樂小而畏大智，是故菩薩作聲聞緣覺。」如是等也。相別如是。次對大乘辨其同異。言其同者，彼辟支佛一入聖道永更不退，與菩薩同；不如聲聞得聖而退。何故緣覺一向不退？以利根故，純用無漏而斷漏結故。良以不退，同菩薩故，《涅槃經》中說辟支佛與諸菩薩合為熟蘇。所言異者，略有十種：一者因異。彼辟支佛，過去所修狹劣善根以為本，不廣化生，故名為狹；不求佛智，說以為劣，不知菩薩因行廣大。二者根異。緣覺鈍根，菩薩利根。緣覺所解狹淺不速，故名為鈍；菩薩所解深廣峻疾，故名為利。三者心異。緣覺畏苦，疾求取滅；菩薩不畏，常樂處世。四所解異。緣覺但觀十二緣法，悟解生空；菩薩普觀一切諸法，具解二空。五起行異。緣覺但修自利之道，菩薩俱利。又復菩薩修行六度，緣覺不修。六斷障異。緣覺但能斷煩惱障，菩薩之人二障雙除。二障之義，廣如上辨。七得果異。緣覺正得緣覺；菩薩能善，有大般涅槃。小大涅槃，義如後釋。八起化異。如《涅槃》說「緣覺化人但現神通，終日默然無所宣說。菩薩不爾，能現能說。」何故緣覺不能說法？緣覺出世，無九部經，無可宣說。又復緣覺無悲方便故不能說，以無悲故不起心說，無四無量礙方便智故不堪說。九通用異。如後六通義中廣說。十體義異。緣覺所有身智功德悉無常苦無我不淨；菩薩真德，常樂我淨。又復緣覺所得涅槃，唯有樂淨而無我常；菩薩涅槃常樂我淨。此之十種亦異聲聞，然今且就緣覺說之。緣覺如是。

Next is the distinction with respect to the Mahāyāna. In this there are two [parts]: first, distinguishing their characteristics with respect to the Mahāyāna; second, clarifying their similarities and differences. As for distinguishing their characteristics, there are two kinds of pratyekabuddhas: The first is the pratyekabuddha by gotra. This person originally practiced the path of the pratyekabuddha, formed the nature of a pratyekabuddha, and in their final existence contemplates the dharma of conditioned arising and realizes the fruit of a pratyekabuddha. The second is the retrograde pratyekabuddha. This person in the past had practiced the Mahāyāna, but later retrogressed and remained in the intermediate [vehicle]. One can also divide them into three: the previous two as above, with the further addition of the response-manifestation pratyekabuddha, which refers to Buddhas and bodhisattvas manifesting as such in response [to beings]; thus the goddess says: "Because I transform sentient beings by means of the dharma of conditioned arising, I act as a pratyekabuddha." The Lotus Sūtra also says: "Knowing that the multitude delights in the lesser and fears great wisdom, therefore the bodhisattva acts as a śrāvaka or a pratyekabuddha." Such are the examples. Distinguishing their characteristics is like this. Next is distinguishing their similarities and differences with respect to the Mahāyāna. As for their similarities: once those pratyekabuddhas enter the noble path, they never retrogress again, which is the same as the bodhisattva; it is unlike the śrāvaka who may retrogress after attaining the noble [state]. Why is it that the pratyekabuddha unconditionally does not retrogress? Because of sharp faculties, and because they exclusively use the anāsrava to sever the defiled bonds. Indeed, because they do not retrogress and are the same as bodhisattvas, the Nirvāṇa Sūtra explains that pratyekabuddhas and bodhisattvas are combined together as cooked butter. As for the differences, there are briefly ten kinds: First is the difference in causes. Those pratyekabuddhas take the narrow and inferior wholesome roots cultivated in the past as their basis: they do not extensively transform beings, hence called 'narrow'; they do not seek the Buddha's wisdom, so it is said to be 'inferior'; they do not know the vast causal practices of the bodhisattva. Second is the difference in faculties. The pratyekabuddha has dull faculties; the bodhisattva has sharp faculties. What the pratyekabuddha understands is narrow, shallow, and not swift, hence called 'dull'; what the bodhisattva understands is profound, vast, steep, and rapid, hence called 'sharp'. Third is the difference in mind. The pratyekabuddha fears suffering and swiftly seeks to attain cessation; the bodhisattva does not fear and constantly delights in dwelling in the world. Fourth is the difference in what is understood. The pratyekabuddha only contemplates the twelve dharmas of conditioned arising and realizes the emptiness of sentient beings; the bodhisattva universally contemplates all dharmas and fully understands both emptinesses. Fifth is the difference in arising practice. The pratyekabuddha only cultivates the path of self-benefit; the bodhisattva benefits both. Furthermore, the bodhisattva practices the six pāramitās, whereas the pratyekabuddha does not. Sixth is the difference in severing hindrances. The pratyekabuddha can only sever the defilement hindrance; the person who is a bodhisattva eliminates both hindrances together. The meaning of the two hindrances has been extensively distinguished above. Seventh is the difference in attaining the fruit. The pratyekabuddha attains precisely [the fruit of] a pratyekabuddha; the bodhisattva is able to attain the great parinirvāṇa. The meanings of lesser and greater nirvāṇa are explained below. Eighth is the difference in arising manifestations. As the Nirvāṇa Sūtra says: "The pratyekabuddha transforms beings only by manifesting supernatural powers, remaining silent throughout the day without preaching. The bodhisattva is not like this, being able both to manifest and to preach." Why is the pratyekabuddha unable to preach the Dharma? When the pratyekabuddha appears in the world, there are no ninefold scriptures and nothing to preach. Furthermore, because the pratyekabuddha lacks compassionate skill-in-means, they cannot preach: having no compassion, the thought to preach does not arise; lacking the unobstructed, skillful wisdom of the four immeasurables, they are incapable of preaching. Ninth is the difference in the application of supernormal powers. This is extensively explained below under the section on the six supernormal powers. Tenth is the difference in the meaning of their substance. All the bodily and cognitive merits possessed by the pratyekabuddha are impermanent, suffering, non-self, and impure; the bodhisattva's true virtues are permanent, blissful, self, and pure. Furthermore, the nirvāṇa attained by the pratyekabuddha has only bliss and purity, but lacks self and permanence; the bodhisattva's nirvāṇa is permanent, blissful, self, and pure. These ten kinds also differ from the śrāvaka, yet are now discussed specifically with respect to the pratyekabuddha. Such is the pratyekabuddha.