大方廣佛華嚴經隨疏演義鈔 60.13

60.13

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.