摩訶止觀 6.46

6.46

然以佛道聲聞，灼然過菩薩。復次，前諸位破假，名同緣理，用智則異。三藏、通教等二乘破假，世諦死時，不能出假，無自在生；通教菩薩破假，世諦死時，還能出假，自在受生，化緣若訖，灰身證空；別教破假，世諦死時，亦能出假，自在受生，為顯中道，終不住空；圓教破假，既即見真，即是入假，即是入中，圓伏無明。若言二乘與菩薩智斷皆同、化他邊異，此是通教意相比望耳。若言二乘與菩薩智異斷同，是別、圓相比望耳。

Indeed; with respect to the Buddha path, a śrāvaka clearly surpasses a [tripiṭaka or shared] bodhisattva. Furthermore, regarding breaking through the provisional in the preceding stages, although the names are the same in conditions and principle, their application of wisdom differs. When the two vehicles of the Tripiṭaka and shared teachings break through the provisional, at the time of death in worldly truth they cannot emerge into the provisional and have no birth with sovereignty; when the bodhisattva of the shared teaching breaks through the provisional, at the time of death in worldly truth he can still emerge into the provisional and take birth with sovereignty, and if conditions for conversion come to an end, he ashes the body and realizes emptiness; when the distinctive teaching breaks through the provisional, at the time of death in worldly truth he can also emerge into the provisional and take birth with sovereignty, and in order to reveal the middle way, never abides in emptiness; when the perfect teaching breaks through the provisional, since seeing the true is immediately entering the provisional, it is immediately entering the middle, perfectly subduing avidyā. If one says that the cognition and severing of the two vehicles and the bodhisattva are identical, differing only on the side of transforming others, this is a mutual comparison from the perspective of the shared teaching. If one says that the two vehicles and the bodhisattva differ in cognition but are identical in severing, this is a mutual comparison from the perspectives of the distinctive and perfect [teachings].