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# 瑜伽論記 18.31

瑜伽論記 18.31

- **Language:** Classical Chinese

### [18.31](https://indike.org/pramana/in.bauddha.taisho.1828.18.31)

基云：獨覺三人中前二人成眾出，以先得聲聞煖等，入果時促不能多時修行故成眾出。若決擇分中未定生少時即入見道，在決擇分位迴心成獨覺，及未得決擇分善人迴心亦爾，以更長時修習練根利故。此中並名未證得證得，此中言證得者即決擇分善名證得，已能證得真無漏故，見道等即證得證得，如未得果人名未證得復言未得果也。第三一向在解脫分位，故與前二別也。

> Ji says: Among the three kinds of pratyekabuddhas, the first two emerge among the multitude; because they previously attained the śrāvaka \[stages of\] warmth and so forth, their entry into the fruit is hasty, and being unable to practice for a long time, they emerge among the multitude. If, while in the \[stages conducive to\] penetration, one has not definitely been born for a short time before entering the path of seeing, when one changes one's mind at the stage of the \[roots conducive to\] penetration to become a pratyekabuddha, or when a good person who has not yet attained the \[roots conducive to\] penetration changes their mind, it is likewise, because by practicing for a longer time, their faculties are sharpened and keen. These are both called 'realization without \[prior\] realization'. Here, 'realization' refers to the good roots conducive to penetration being called realization, since one is already able to realize the true undefiled; the path of seeing and so on are 'realization of realization', just as one who has not yet attained the fruit is called 'not having realized' and is further said to 'not yet have attained the fruit'. The third is entirely at the stage of \[roots conducive to\] liberation; hence it is distinct from the former two.  
> — English (machine translation) (machine translation)

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## Translations (1)

- [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1828~en-mt.18.31) — English, machine translation

## Linked texts (1)

- [瑜伽師地論略纂](https://indike.org/pramana/in.bauddha.taisho.1829.16.58) — Classical Chinese

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Source: [https://indike.org/pramana/in.bauddha.taisho.1828.18.31](https://indike.org/pramana/in.bauddha.taisho.1828.18.31) · Pramāṇa
