天台四教儀 1.36

1.36

次明緣覺，亦名獨覺。值佛出世，稟十二因緣教，所謂一無明（煩惱障、煩惱道）、二行（業障、業道，此二支屬過去）、三識（託胎一分氣息）、四名色（名是心，色是質）、五六入（六根成此胎中）、六觸（出胎）、七受（領納前境好惡等事，從識至受名現在五果）、八愛（愛色男女金銀錢物等事）、九取（凡見一切境，皆生取著心，此二未來因，皆屬煩惱，如過去無明）、十有（業已成就，是未來因，屬業道，如過去行）、十一生（未來受生事）、十二老死，此是所滅之境，與前四諦開合之異耳。云何開合？謂無明、行、愛、取、有，此之五支合為集諦，餘七支為苦諦也。既名異義同，何故重說？為機宜不同故。緣覺之人先觀集諦，所謂無明緣行、行緣識，乃至生緣老死，此則生起。若滅觀者，無明滅則行滅，乃至生滅則老死滅。因觀十二因緣覺真諦理，故言緣覺。言獨覺者，出無佛世，獨宿孤峯，觀物變易，自覺無生，故名獨覺。兩名不同，行位無別。此人斷三界見思，與聲聞同，更侵習氣，故居聲聞上。

Next, explaining the pratyekabuddha, also called the solitary awakened one: meeting a buddha appearing in the world, one receives the teaching of the twelve links of dependent origination, namely: (1) ignorance (the affliction hindrance, the path of affliction), (2) karmic formations (the karmic hindrance, the path of karma; these two links belong to the past), (3) consciousness (the portion of breath that lodges in the womb), (4) name-and-form (name is mental, form is physical), (5) the six sense fields (the six sense faculties completing within the womb), (6) contact (emerging from the womb), (7) feeling (receiving and experiencing pleasant, unpleasant, and other conditions; from consciousness to feeling are named the five present effects), (8) craving (craving form, men and women, gold, silver, money, goods, and such matters), (9) grasping (whenever perceiving any condition, generating an attached mind; these two are future causes, both belonging to affliction, just like the past ignorance), (10) becoming (karma is already completed; this is a future cause belonging to the path of karma, just like the past karmic formations), (11) birth (the matter of undergoing future rebirth), (12) aging and death. These are the objects to be extinguished, which differ from the previous four truths only by way of expansion and condensation. How are they expanded or condensed? Ignorance, karmic formations, craving, grasping, and becoming—these five links are condensed into the truth of origination, and the remaining seven links constitute the truth of suffering. Since the names differ while the meaning is identical, why are they stated again? It is because of differences in individual capacity. The pratyekabuddha first contemplates the truth of origination, namely: ignorance conditions karmic formations, karmic formations condition consciousness, and so forth up to birth conditioning aging and death—this is arising. As for the contemplation of cessation: when ignorance ceases, karmic formations cease, and so forth up to when birth ceases, aging and death cease. Because one awakens to the ultimate truth principle through contemplating the twelve links of dependent origination, one is called 'awakened to conditions' (pratyekabuddha). 'Solitary awakened one' means that one appears in a world without a buddha, lodges alone on an isolated peak, observes the mutability of things, and awakens on one's own to non-arising; hence the name solitary awakened one. Though the two names differ, there is no distinction in practice or rank. This practitioner severs the views and thought of the three realms identically to the śrāvaka, but additionally erodes habitual propensities, and therefore ranks above the śrāvaka.