仁王般若經疏 1.34

1.34

復有八百萬下，第二列緣覺眾，有四：初舉數、二標名、三歎德、四總結。初八百萬者，舉數也。二標名，有三別：初大仙緣覺者，昔因中作國王，將諸婇女入園遊戲竟，暫時睡息。未睡之間，樹林精妙色葉蓊欝，忽爾婇女毀壞。王即思惟：我不久亦當如此。以外況內即成大辟支佛，故名大仙緣覺。二佛去世後，閑居靜室結跏趺坐，獨悟思惟，忽然成道，名獨覺辟支佛。三有七生須陀洹，藉前解脫分善根，人七天七反生，更不受第八生，即成小辟支佛。三種辟支佛中，先者最大，從因緣以得道，故名大仙緣覺也。非斷非常下，第三歎德。觀十二因緣過去二因緣成現在五果，非斷；現在三因緣入未來，非常。又從緣生，故非斷；生已滅，故非常。又因緣相續有，非斷；即法無自性，非常。皆成就者，第四總結也。

From "There were further eight million" onward, the second part sets out the assembly of pratyekabuddhas, having four sections: first, presenting the number; second, indicating the designation; third, praising their virtues; fourth, the general conclusion. First, "eight million" presents the number. Second, indicating the designation has three distinctions. First, as for the "great ṛṣi pratyekabuddha": formerly, in the causal stage, he was a king who went with various palace women into a park to play, and then took a brief rest. Before he fell asleep, the woods were exquisite, with luxuriant foliage and vibrant colors, but suddenly the palace women broke and ruined them. The king immediately reflected: "Before long, I too shall become like this." Applying the external to the internal, he directly became a great pratyekabuddha; therefore, he is called a "great ṛṣi pratyekabuddha". Second, after a Buddha has passed away, one resides at ease in a quiet room, sits cross-legged, awakens on one's own through reflection, and suddenly attains the path; this is called a "solitary realizer (pratyekabuddha)". Third, there is a srotāpanna of seven rebirths who, relying on his previous roots of good conducive to liberation, is reborn seven times as human and seven times as god, no longer undergoes an eighth rebirth, and directly becomes a lesser pratyekabuddha. Among these three kinds of pratyekabuddhas, the first is the greatest, attaining the path from dependent origination; hence he is called a "great ṛṣi pratyekabuddha". From "non-annihilation, non-permanence" onward, the third part praises their virtues. Contemplating the twelve links of dependent origination, the two past causes and conditions form the five present fruits—this is non-annihilation; the three present causes and conditions enter the future—this is non-permanence. Furthermore, arising from conditions, it is non-annihilation; having arisen, it perishes, so it is non-permanence. Furthermore, the continuity of cause and condition exists, so it is non-annihilation; the phenomenon itself lacks intrinsic nature, so it is non-permanence. "All accomplished" is the fourth part, the general conclusion.