大乘義章 4.47

4.47

約人辨。通而論之，四十七智、七十七智，三乘同起。隨別論之，四十四智、七十七智，並是聲聞觀行之法。依如論文，聲聞人中有利有鈍，四十四智，鈍人觀行；七十七智，利人觀行。何故如是？前四十四，觀果由因，為觀易成。鈍人能作，故言為鈍。七十七智，觀因生果。為觀難熟，利人方堪，故說為利。菩薩於此因緣法中，觀門無邊，廣如《地經》不可具辨。因緣之義，厥趣麁爾。

Differentiating in terms of persons: Speaking generally, the forty-four knowledges and seventy-seven knowledges are generated in common by the three vehicles. Speaking specifically, the forty-four knowledges and seventy-seven knowledges are both contemplation practices of the śrāvakas. According to the text of the treatise, among śrāvakas there are sharp and dull: the forty-four knowledges are the contemplation practice of dull persons; the seventy-seven knowledges are the contemplation practice of sharp persons. Why is this so? The former forty-four contemplate fruit arising from cause, so the contemplation is easily accomplished. Dull persons are able to do it; hence they are said to be for the dull. The seventy-seven knowledges contemplate cause giving rise to fruit. The contemplation is difficult to mature, and only sharp persons are capable of it; hence they are said to be for the sharp. For bodhisattvas within this doctrine of causal conditions, the contemplation approaches are boundless, as extensively expounded in the Daśabhūmika Sūtra and cannot be fully differentiated here. The meaning of causes and conditions is roughly outlined in this manner.