俱舍論記 23.66

23.66

「有餘獨覺至理無遮礙」者，有餘部行獨覺，異麟角喻，起彼種姓初二善根，轉向餘乘理無遮礙。如聲聞說，亦應說忍，略而不論。雖初發心由其教力，後將入聖獨悟道故，得獨覺名。若麟角喻，唯獨悟道。故《正理》云「然獨覺乘總有二種：一麟角喻、二先聲聞。若先聲聞，如聲聞說世第一法，一剎那故不可言轉，故此不說。」此約順決擇分三乘轉說。若約解脫分位轉者，如《婆沙》第七云「轉聲聞種姓順解脫分，起獨覺及佛種姓順解脫分。轉獨覺種姓順解脫分，起聲聞及佛種姓順解脫分。若起佛種姓順解脫分已則不可轉，極猛利故。」

"Other pratyekabuddhas ... there is no obstacle in principle": there are other pratyekabuddhas who live in a community, distinct from the rhinoceros-horn simile; having given rise to the first two roots of good of that disposition, that they may turn toward the other vehicles has no obstacle in principle. As with the śrāvaka, one should also mention patience, but it is omitted from discussion. Although their initial aspiration depends on the power of instruction, later when about to enter nobility they awaken to the path on their own, and therefore receive the name of pratyekabuddha. As for the rhinoceros-horn simile, they awaken to the path entirely on their own. Therefore the *Nyāyānusāra* says: "However, the pratyekabuddha vehicle has two kinds in all: first, the rhinoceros-horn simile; second, the former śrāvakas. In the case of former śrāvakas, like the śrāvaka, because the worldly supreme dharmas last only one moment, one cannot speak of turning, and so this is not mentioned." This is spoken with respect to the turning among the three vehicles at the stage of the aids to penetration. If spoken with respect to the turning at the stage of the aids to liberation, the *Mahāvibhāṣā*, fascicle 7, states: "Turning from the aids to liberation of the śrāvaka disposition, one gives rise to the aids to liberation of the pratyekabuddha and Buddha dispositions. Turning from the aids to liberation of the pratyekabuddha disposition, one gives rise to the aids to liberation of the śrāvaka and Buddha dispositions. If one has given rise to the aids to liberation of the Buddha disposition, it cannot be turned, because it is extremely intense."