大般涅槃經義記 4.345

4.345

Regarding the fifth person, it first generally designates [him]. A pratyekabuddha has causes, and his path is identical to that of an arhat, so it is not discussed separately. Moreover, these [practitioners] of sharp faculties, once entering the noble path, do not emerge until reaching the fruit, with no principle of emergence in between; therefore, they are not described separately, but only their fruit is clarified. Below, it discriminates his characteristics, with six distinct clauses: First, the amount of fetters severed, which is the same as an arhat. Second, clarifying what is attained: attaining the path of a pratyeka is a conditioned fruit. *Pi* (辟) is an ancient vernacular word; here it means 'solitary realizer' (pratyekabuddha). 'Severance' has two meanings: first, explained in terms of the Dharma-gate contemplated, this person contemplates the twelve links of dependent origination and attains awakening from conditions, hence called 'conditioned realizer' (pratyekabuddha); second, explained in terms of the causes and conditions of attaining the path, relying on the conditions of present phenomena to attain awakening, hence called 'pratyekabuddha.' Entering nirvāṇa with no defilements remaining is the attainment of the unconditioned fruit. Third, from 'truly is' onward, distinguishes him from an arhat: a pratyekabuddha succeeds alone without relying on a teacher's deliverance, like a rhinoceros that has only a single horn, hence called 'the solitary practice of a rhinoceros.' Fourth, from 'this is called' onward, concludes. Fifth, the temporal distance of heading toward the Great [Vehicle]. Sixth, from 'this is called' onward, distinguishes him from the Tathāgata: it is called a practice with illness, not the Tathāgata. Since it says 'not' at the end, it is analogous to all the previous ones, and is therefore omitted from discussion.