俱舍論記 12.47

12.47

「麟角喻者謂必獨居」者，釋麟角喻。如麟一角無二竝生，獨居悟道故喻麟角。故《婆沙》三十云「麟角喻者，根極勝故，樂獨出故，當知如佛，必無有二竝出世間。如舍利子尚無竝出，況麟角喻勝彼多倍。」又《婆沙》九十九云「問：佛得緣佛他心智不？有說不得。所以者何？無二如來俱出世故。復有說者，得。此說能緣，不說現起。問：獨覺得緣獨覺他心智不？答：麟角喻者，准佛應知。又一說云：有作是說，麟角喻獨覺，亦定得緣麟角喻獨覺他心智，亦說能緣，亦說現起。餘世界中有麟角喻獨覺出世，無理遮故。」雖有二說，然無評家。前既不言有說，且以前說為正。又同《婆沙》前文。

"Regarding 'The rhinoceros-horn-like one necessarily dwells alone': this explains the rhinoceros-horn likeness. Just as a rhinoceros has a single horn without a second growing beside it, because they dwell alone and awaken to the Path, they are compared to a rhinoceros horn. Therefore, the Mahāvibhāṣā, fascicle 30, states: 'Regarding the rhinoceros-horn-like: because their faculties are extremely superior, and because they delight in emerging alone, one should know that, just like a Buddha, there can never be two emerging together in the world. Just as even Śāriputras do not emerge together, how much less could there be of the rhinoceros-horn-like, who surpass them many times over!' Furthermore, the Mahāvibhāṣā, fascicle 99, states: 'Question: Can a Buddha cognize the mind-reading cognition of another Buddha? Some say: they cannot. Why is that? Because two Tathāgatas do not emerge together in the world. Others say: they can. This refers to their capacity to cognize, not to an actual manifestation. Question: Can a pratyekabuddha cognize the mind-reading cognition of another pratyekabuddha? Answer: The rhinoceros-horn-like should be understood by analogy with a Buddha. Yet another opinion states: Some make this assertion: a rhinoceros-horn-like pratyekabuddha certainly can cognize the mind-reading cognition of another rhinoceros-horn-like pratyekabuddha, which also refers to the capacity to cognize and to actual manifestation. For there is no reason to rule out the emergence of a rhinoceros-horn-like pratyekabuddha in another world realm.' Although there are two explanations, there is no critical master's verdict. Since the earlier text did not say 'some say,' we provisionally take the earlier explanation as correct. It is also consistent with the previous passage of the Mahāvibhāṣā.