大方廣佛華嚴經隨疏演義鈔 60.12

60.12

疏「第三緣覺善」者，然緣覺聲聞各有二類，總相而說。聲聞觀諦，緣覺觀緣。聲聞依聲，緣覺依現事。而各成二者，一聲聞聲聞，謂本求聲聞，亦觀四諦，於最後身值佛成果。二緣覺聲聞，謂昔求緣覺，觀十二緣，於最後身值佛為說十二因緣教，依聲悟故，名緣覺聲聞。言緣覺二者，一緣覺緣覺，謂本求緣覺，於最後身不值佛世，自藉現事因緣得道。二聲聞緣覺，謂先求聲聞悟得初果，未現涅槃，人天七返，七返滿已值無佛世，藉現事緣而得道果。今此就其緣覺緣覺以明善法，此人勝故。

Regarding the commentary’s [statement], “Third, the wholesome of the pratyekabuddha,” speaking in general terms, pratyekabuddhas and śrāvakas each have two categories. The śrāvaka contemplates the truths, and the pratyekabuddha contemplates conditions. The śrāvaka relies on sound, and the pratyekabuddha relies on manifest phenomena. That each constitutes two: 1. The śrāvaka-śrāvaka: meaning one who originally sought [the vehicle of] the śrāvaka and also contemplates the four truths, encountering a Buddha in their final body to attain the fruit. 2. The pratyekabuddha-śrāvaka: meaning one who formerly sought [the vehicle of] the pratyekabuddha and contemplated the twelve conditions, encountering a Buddha in their final body who expounds the teaching of the twelve causal links for them; because they awaken based on sound, they are named a pratyekabuddha-śrāvaka. As for the two types of pratyekabuddhas: 1. The pratyekabuddha-pratyekabuddha: meaning one who originally sought [the vehicle of] the pratyekabuddha, does not encounter a Buddha's era in their final body, and attains the path on their own by relying on the conditions of manifest phenomena. 2. The śrāvaka-pratyekabuddha: meaning one who previously sought [the vehicle of] the śrāvaka, awakened and attained the first fruit, but has not manifested nirvāṇa, cycling seven times through humans and devas; after the seven cycles are complete, they encounter an era without a Buddha, and attain the path and fruit by relying on the conditions of manifest phenomena. Here, the wholesome dharmas are clarified in terms of the pratyekabuddha-pratyekabuddha, because this person is superior.