妙法蓮華經玄贊 5.322

5.322

贊曰：此但三力，略無因力。「求自然慧」者，不求與佛同時出世，非見佛已方得果故。如有經言「釋迦出世，五百獨覺從山中出來至佛所」，故《仁王經》中有獨覺眾，先成道訖後遇世尊，非如聲聞佛處得道，故名精進求自然慧，能證道也。「樂獨善寂」者是獨覺義，出無佛世得能證道，獨自善證寂滅理故。又以此慧深知諸法因緣者，是緣覺義。故《瑜伽》云「或觀待緣而證聖果故名緣覺，觀十二緣起而證果故。」辟支佛者，此名獨覺，此有二類：一部行，二麟角。初可見佛，後必不見。故《華嚴》云「菩薩在兜率天，將下生時有十相現，第三於右手掌放大光明，名嚴淨世界，三千界中若有獨覺，遇斯光已速入涅槃。若不入者，佛光力故移置他方諸佛國土，不得見佛。」明知獨覺滿百劫者成於麟角，不爾部行。若從聲聞解脫分位作獨覺者，成麟角喻，可得百劫，時猶長故。入四善根作獨覺者乃成部行，時餘少故。獨證者，覺待緣而覺，皆依主釋。

The Commentary says: Here there are only three powers, omitting the power of the cause. "Seeking spontaneous wisdom" means not seeking to appear in the world at the same time as a Buddha, because it is not that they attain the fruit only after seeing a Buddha. As a sūtra says: "When Śākya[muni] appeared in the world, five hundred pratyekabuddhas came out from the mountains to the Buddha's abode." Hence in the Benevolent Kings Sūtra there is an assembly of pratyekabuddhas who first attained the path and later met the Bhagavat; they are not like the śrāvakas who attain the path in the presence of the Buddha. Therefore it is called "vigorously seeking spontaneous wisdom," which is able to realize the path. "Delighting in solitary, wholesome stillness" is the meaning of pratyekabuddha (solitary enlightened one): appearing in an era without a Buddha, they are able to realize the path, because they individually and skillfully realize the principle of quiescent cessation. Furthermore, using this wisdom to deeply know the causes and conditions of all dharmas is the meaning of conditioned-enlightened ones (pratyekabuddha). Hence the Yogācārabhūmi says: "Or, contemplating conditions and thereby realizing the noble fruit, they are called conditioned-enlightened ones, because they realize the fruit by contemplating the twelve links of dependent origination." "Pratyekabuddha" is here translated as solitary enlightened one. Of these there are two classes: first, those who walk in herds; second, those like a rhinoceros horn. The former may see a Buddha, while the latter definitely do not see one. Thus the Avataṃsaka-sūtra says: "When the Bodhisattva is in the Tuṣita heaven and about to descend to be born, ten signs appear. Third, from the palm of his right hand he emits a great light called 'Adorning and Purifying the World.' If there are pratyekabuddhas in the trichiliocosm, when they encounter this light, they immediately enter nirvāṇa. If they do not enter, by the power of the Buddha's light they are moved and placed in other buddha-lands, and are not allowed to see the Buddha." Thus we know that pratyekabuddhas who complete a full hundred kalpas become like the rhinoceros horn; otherwise, they walk in herds. If one becomes a pratyekabuddha from the stage of the aids to liberation (mokṣabhāgīya) of a śrāvaka, one becomes like the rhinoceros horn, and it may take a hundred kalpas, the time still being long. If one enters the four roots of goodness (kuśalamūla) and becomes a pratyekabuddha, one then walks in herds, the remaining time being short. Realizing alone means awakening; awakening by relying on conditions—both are tatpuruṣa compounds.