大方廣佛華嚴經隨疏演義鈔 60.13

60.13

疏「方便不具力不堪說」者，緣覺出世，無九部經故，此無所依，故不能說，非是智慧劣於聲聞。餘可準知。「廣如瑜伽本地分中」者，有十七地，聲聞地當第十三，從二十一論至三十四，即此卷中明緣覺地。第十四終此卷，建立緣覺有五種相，一種性、二道、三習、四住、五行。言種性者，謂由三相應正了知。一本性獨覺，先未證得彼菩提時，有薄塵性，由此不樂憒鬧深樂寂靜。二有薄悲性，於利生事不樂。三有中根性，是慢行希願，無師無敵而證二道，亦有三：一百劫親承佛，修蘊善巧等。二值佛世、近善士聞法，未得煖等。三已得沙門果，未究竟。三習者，依其三種習菩提分。四住者，初名麟角，樂寂靜處。後二名部行，亦樂部眾等五行，謂依村落等守根正念，神通化物不言說法。又云：一切本來，一向趣寂。釋曰：今經論中通三種性。總句修習，顯己有習亦有道。初自覺者，即是麟角。二不能說，即是彼行，亦是前明薄悲種性。三觀少境界，有二意：前意由有道故，後意通相而明。餘多大同。

Regarding the commentary’s [statement], “Upāya is incomplete, and power is insufficient to explain,” when a pratyekabuddha appears in the world, there are no ninefold scriptures, so there is nothing to rely on, and thus they cannot expound; it is not that their wisdom is inferior to that of a śrāvaka. The rest may be inferred accordingly. As for “detailed as in the Local Division of the Yogācārabhūmi,” there are seventeen grounds: the Śrāvakabhūmi corresponds to the thirteenth, discussed from fascicle 21 to 34; immediately following in this fascicle, it clarifies the Pratyekabuddhabhūmi. Fascicle 14 concludes this topic, establishing five marks of the pratyekabuddha: 1. Gotra, 2. Path, 3. Cultivation, 4. Abode, and 5. Practice. Regarding gotra, it means it should be correctly understood by means of three characteristics: First, an intrinsically solitary-awakened one, who before having realized that bodhi, possesses a nature of thin defilements, whereby they take no pleasure in tumult and take deep pleasure in stillness. Second, possessing a nature of thin compassion, taking no joy in the enterprise of benefiting beings. Third, possessing a middling faculty, being of proud conduct and aspiration, realizing the two paths without a master or rival; this also has three [aspects]: First, attending upon Buddhas in person for a hundred kalpas, cultivating skill in the aggregates and so forth; second, encountering a Buddha's era, drawing near to good spiritual friends and hearing the Dharma, but not yet attaining warmth and so forth; third, having already attained the śramaṇa fruit, but not yet finalized. Third, cultivation means cultivating the wings of awakening based on these three types. Fourth, abode: the first is called the rhinoceros horn, taking pleasure in solitary, quiet places; the latter two are called flock-goers, who also take pleasure in groups, and so on. Fifth, practice means relying on villages and so forth, guarding the faculties with correct mindfulness, and converting beings through supernormal powers without preaching the Dharma in words. It also says: Everything originally and single-mindedly inclines toward quiescence. Explanation: In the present sūtra and treatise, all three gotras are covered. The summary phrase 'cultivates' shows that one possesses both cultivation and the path. 'Self-awakened' at the beginning is precisely the rhinoceros horn. 'Incapable of speaking' is precisely that practice, and is also the previously clarified gotra of thin compassion. 'Contemplating a limited objective realm' has two meanings: the former meaning is due to having the path; the latter meaning is explained in terms of the general mark. The rest are largely the same.