[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [四教義](https://indike.org/pramana/in.bauddha.taisho.1929) › 6.16 # 四教義 6.16 四教義 6.16 - **Language:** Classical Chinese ### [6.16](https://indike.org/pramana/in.bauddha.taisho.1929.6.16) 三次明一世十二因緣者，此但約現在隨一念心起，即具足十二因緣，亦出《大集經》，為辟支佛人說此因緣也。經曰：「因眼見色而生愛心，名為無明。為愛造業，名之為行。至心專念，名為識。識共色行，名為名色。六處生貪，是為六入。因入求愛，名之為觸。念色乃至法，名之為受。若心貪著，名之為愛。求是等法，名之為取。此等法生，名之為有。次第不斷，名之為生。次第斷故，名之為死。生死因緣眾苦逼切，名之為惱。乃至意、法生貪亦復如是。是十二因緣一心一念悉皆具足。」若聞此因緣，心開意解發無漏慧，亦名因緣覺也。《瓔珞經》文又出十種十二因緣，若隨聞一種發真無漏，皆名因緣覺也。今不備出。《涅槃經》云：「譬如老人年百二十，不堪付金」，意在此也。問曰：獨覺亦得悟道上來所說諸因緣不？答曰：皆由前生之宿習也。問曰：若依三種因緣教，得無漏智，即是稟教緣覺，名利根聲聞。云何生聞等三慧耶？又問：何等為生得慧？何等為方便慧耶？答云：二明分別大小不同者，此二種辟支迦羅皆有大小不同。今明獨覺辟支迦羅，具有二種：一者，本是學人，在人中生，是時無佛，佛法已滅，或須陀洹七生既滿不受八生，自悟成道，是人不名為佛，亦非羅漢，名曰小辟支迦羅。若論其道力，或有不如舍利弗等大羅漢也。二者，大辟支迦羅，於二百劫中作功德，增長智慧，得三十二相分，或三十一相，或三十相、二十九相，乃至一相。於九種阿羅漢中智慧利根勝，於諸深法總想、別想能知能入，久修習定，常樂獨處，有如是相，名大辟支迦羅也。皆歷三種十二因緣，分別大小也。若因緣覺分別大小，亦如是也。 > Third, to next explain the twelve links within a single lifetime: this is considered solely in terms of the present, arising in accordance with a single mind-moment, wherein the twelve links are completely present; this also comes from the Mahāsaṃnipāta Sūtra, preached as these conditions for people \[seeking to become\] pratyekabuddhas. The sūtra says: 'Because the eye sees forms and gives rise to a mind of craving, it is called ignorance. Creating karma for the sake of craving is called conditioned volitions. Focusing the mind with single-minded attention is called consciousness. Consciousness operating together with forms is called name-and-form. Generating covetousness at the six places is the six sense bases. Seeking craving based on the sense bases is called contact. Taking note of forms up through mental phenomena is called feeling. If the mind is covetously attached, it is called craving. Seeking these dharmas is called clinging. The arising of these dharmas is called becoming. Their sequence being unbroken is called birth. Because the sequence is broken, it is called death. The conditions of birth and death pressing with various sufferings is called distress. Up through generating covetousness regarding the mind and mental phenomena, it is also like this. These twelve links are fully present within a single mind and a single moment of thought.' If upon hearing of these conditions, one's mind opens and understands so that one gives rise to untainted wisdom, this is also called being awakened through conditions. The text of the Jewel Necklace Sūtra also sets forth ten kinds of twelve links of dependent origination; if one gives rise to genuine untainted \[wisdom\] upon hearing any one of them, all are called being awakened through conditions. They will not be fully set forth now. When the Nirvāṇa Sūtra says, 'Just as an old man of one hundred and twenty is incapable of being entrusted with gold,' its meaning lies here. Question: Does a solitary-realizer also attain awakening through all the conditions spoken of above? Answer: It all depends on past practice in previous lives. Question: If by relying on the teaching of the three kinds of conditions one attains untainted wisdom, then this is an awakened-by-conditions who receives the teaching, who is termed a sharp-rooted śrāvaka. How do the three wisdoms of innate, hearing, etc., arise? Furthermore, question: What is innate wisdom? What is expedient wisdom? Answer: Second, to clarify the differences distinguishing greater and lesser: both kinds of pratyekabuddhas have differences of greater and lesser. Now, explaining the solitary-realizing pratyekabuddha, there are two kinds: First, one who was originally a trainee born among humans at a time when there is no Buddha and the Buddhadharma has already disappeared; or, when a srotaāpanna has completed seven lifetimes and will not undergo an eighth lifetime, he awakens on his own and achieves the way. This person is not called a Buddha, nor is he an arhat; he is named a lesser pratyekabuddha. If we discuss his power of the path, it may be inferior to great arhats such as Śāriputra. Second, the great pratyekabuddha: during two hundred kalpas he cultivates merit and increases wisdom, obtaining portions of the thirty-two marks—either thirty-one marks, or thirty marks, twenty-nine marks, down to a single mark. Among the nine kinds of arhats, his wisdom and sharp faculties are superior; regarding all profound dharmas he is able to know and enter them through collective and separate consideration; having cultivated dhyāna for a long time, he always delights in solitary dwelling. Having such marks, he is named a great pratyekabuddha. Across all three kinds of twelve links, one distinguishes greater and lesser. In the case of those awakened through conditions, distinguishing greater and lesser is also like this. > — English (machine translation) (machine translation) - [Previous: 6.15](https://indike.org/pramana/in.bauddha.taisho.1929.6.15) - [Next: 6.17](https://indike.org/pramana/in.bauddha.taisho.1929.6.17) - [Up: 6](https://indike.org/pramana/in.bauddha.taisho.1929.6) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1929~en-mt.6.16) — English, machine translation ## Linked texts (1) - [法界次第初門](https://indike.org/pramana/in.bauddha.taisho.1925.2.261) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1929.6.16](https://indike.org/pramana/in.bauddha.taisho.1929.6.16) · Pramāṇa