四教義 6.16

6.16

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.