Why Do Śrāvakas Disdain Extensive Learning and Pratyekabuddhas Disdain Profound Contemplation?

The original text from Volume Seven of the Upasaka Precept Sutra: Those of the Sravaka vehicle grow weary of extensive learning. Those of the Pratyekabuddha vehicle grow weary of contemplation. The Buddha, however, is never weary of either. Therefore, he is called the Buddha.

Explanation: Why do those with the capacity for the Sravaka vehicle grow weary of extensive learning? In the Hinayana sutras, the Buddha once said that Sravakas are called such because they delight in extensive learning. Yet here in the Mahayana context, the Buddha states that Sravakas grow weary of extensive learning. Does this mean the Buddha's teachings are always contradictory? Actually, no. Each definition has its prerequisite conditions and applies within a specific scope. Beyond that scope, the previous definition becomes unsuitable, and the definition must change. The "extensive learning" of Sravakas refers to learning within the scope of the Hinayana path to liberation, within the scope of the Four Noble Truths and conventional truth. Beyond this scope, they no longer wish to know more or learn extensively; they are content with their current state and also believe there is nothing beyond this scope. This limitation in cognition stems from their motivation, the measure of their minds and vision, as well as their not-so-profound wisdom and insight.

Sravakas, through listening to the Buddha's teachings, recognize the suffering of the world of the five aggregates. Their motivation is small; they only wish to liberate themselves from worldly suffering. As long as they achieve liberation from worldly suffering, that is sufficient. As for the distant path to Buddhahood spanning three great asamkhyeya kalpas, they are not interested. Some also believe that liberation from the bonds of the three realms constitutes Buddhahood, and there is nothing further to cultivate or realize. Due to limitations in their virtuous roots, merit, and wisdom, when they study the Four Noble Truths, they do not touch upon the principles of Mahayana prajna and Tathagatagarbha. Consequently, they blindly believe the Four Noble Truths are the ultimate and complete path to liberation, with no other Dharma beyond it. Precisely because of such foolish wisdom, five thousand bhiksus departed during the Lotus Sutra assembly – they did not believe in or listen to the Mahayana Dharma, let alone contemplate it. From this, it is evident that Sravakas, in fact, do not delight in extensively learning the Buddha Dharma.

Pratyekabuddhas possess deeper virtuous roots and wisdom than Sravakas. They do not need to stay by the Buddha's side to learn extensively, but when encountering conditions, they independently contemplate the origins and causes, tracing things to their source and penetrating the fundamental basis of phenomena. Thus arises their contemplation of the Twelve Links of Dependent Origination. In repeatedly contemplating forward and backward, they touch upon the Alaya-vijnana, the original source of all phenomena in the world of the five aggregates. When their contemplation reaches the Alaya-vijnana, due to their innate nature and habits, they do not contemplate further, nor do they wish to personally realize this ultimate truth of the Dharma realm. Their wisdom stagnates at the level sufficient for liberating themselves from the suffering of the threefold world. Because they have not generated the great bodhicitta mind aspiring for Buddhahood, they only wish to liberate themselves from the bondage of the five-aggregate world, seeking nothing else. Therefore, they are content with their present state, content with having eradicated the ignorance concerning liberation from the suffering of the five-aggregate world, having no desire or plan to eradicate the subtler levels of ignorance. Hence, the Buddha states here that Pratyekabuddhas grow weary of contemplation.

The Buddha differs from Sravakas and Pratyekabuddhas. Throughout the practice spanning three great asamkhyeya kalpas, his motivation was vast: to liberate immeasurable sentient beings from suffering, not for his own peace and happiness. With deep roots and a vast capacity, his wisdom became immense. To investigate the true principle of the Dharma realm, he endured what was hard to endure and practiced what was hard to practice. Not content with the minor, shallow dharmas attained in the present, he continuously contemplated deeply, ceaselessly investigating the ultimate truth. His pursuit of truth never wearied, enabling him to ultimately perfect the Wisdom of All Modes and accomplish the Buddha Way.

In summary, an individual's capacity is extremely important. With deep roots and a vast capacity, lush branches and abundant leaves will grow. With a mind encompassing the great void, its measure pervades the sands of the universe. How fortunate it is for a Bodhisattva to guide a sentient being of great capacity! How precious it is to encounter a sentient being of great capacity! Who would be willing to expend extra effort guiding those useless, selfish Sravakas, wasting one's precious energy meant for guiding sentient beings? With that same energy, guiding one newly resolved Bodhisattva surpasses guiding hundreds of thousands of millions of Sravakas. This newly resolved Bodhisattva, upon future accomplishment, will be able to relieve the suffering of immeasurable sentient beings and lead countless beings towards liberation. If one can guide a Bodhisattva whose virtuous roots have already matured, that is an even more exceptionally fortunate event!

Therefore, if you see me showing partiality, do not find it strange or misunderstand. Observe why I am partial and towards whom my partiality is directed. Wherever my partiality lies, there are Mahayana Bodhisattvas – whether newly resolved Bodhisattvas or long-practicing Bodhisattvas. In short, they are Bodhisattvas who will become Buddhas in the future, from whom immeasurable sentient beings will benefit and gain liberation. Perhaps even now, many beings are benefiting silently. If I were not partial, then I would lack an equitable mind, and unfair situations would arise. That kind of mind would truly be biased. For example, if Person A contributes one hundred units and Person B contributes only one unit, giving them the same treatment would clearly be unreasonable, unfair, and inequitable.

The Buddha likewise shows partiality. The Buddha is partial towards Mahayana Bodhisattvas; he is partial towards the Buddha's sons. Who are the Buddha's sons? Bodhisattvas of the First Ground (Bhumi) and above are the Buddha's sons. Although these Bodhisattvas, in terms of wisdom concerning liberation within the five-aggregate world, may not equal Arhats and Pratyekabuddhas – indeed, they may lag far behind – the Buddha protects the Bodhisattvas on the grounds, calling them his true sons and entrusting them with the Tathagata's family business. He calls Arhats and Pratyekabuddhas "scorched sprouts and rotten seeds," never saying that Sravakas or Pratyekabuddhas are his sons, the Buddha's sons. When the Buddha comes to the Saha world to liberate sentient beings, those accompanying him are all Bodhisattvas of various stages whom he has guided over immeasurable kalpas. Although these Bodhisattvas reside in other worlds, they can follow the Buddha to the ten directions to guide sentient beings. The Buddha's entourage does not include Sravakas or Pratyekabuddhas. When the Buddha taught the Dharma in the Saha world, he taught the Sravakas and Pratyekabuddhas for only twelve years, but he taught the Bodhisattvas for over thirty years. Within the Tripitaka and the twelve divisions of scriptures, only a small portion pertains to the Sravaka and Pratyekabuddha vehicles; the vast majority consists of Mahayana Bodhisattva Dharma. Of the Dharma not expounded, an even greater portion pertains to the Bodhisattva path.