瑜伽論記 8.233

8.233

若依智論二十六卷云：辟支佛有二種義，一、名獨覺；二、名因緣覺。如上說獨覺者，是人今世成道，自覺不從他聞，是名獨覺辟支迦佛。獨覺辟支迦佛有二種：一種本是覺人，在學人中生，是時無佛，佛法滅，是須陀洹已滿七生，不應第八生，自得成道，是人不名佛不名阿羅漢名為小辟支迦佛，與阿羅漢無異，或有不如舍利弗等大阿羅漢者，大辟支佛百劫中作功德增長智慧，得三十二相分，或有三十一相，或三十二十九相乃至一相於九種阿羅漢中智慧利勝。於諸深法中總相別相，能入久修習定，常樂獨處如是相，名為大辟支迦佛。又若準十地論以一行一果為勝說也。

According to fascicle 26 of the Dazhidulun, pratyekabuddhas have two meanings: first, solitary-awakened; second, condition-awakened. As explained above, a solitary-awakened one is a person who attains the path in the present life, awakening on their own without hearing it from another; this is called a solitary-awakened pratyekabuddha. Solitary-awakened pratyekabuddhas are of two kinds: one kind was originally an awakened person who is born among trainees; at that time there is no Buddha and the Buddha-Dharma has perished; this srotāpanna has already completed seven births, should not take an eighth birth, and spontaneously attains the path; this person is not called a Buddha nor called an arhat, but is named a lesser pratyekabuddha, being no different from an arhat, or perhaps inferior to great arhats like Śāriputra. The great pratyekabuddha generates merit and increases wisdom for a hundred kalpas, obtaining a portion of the thirty-two marks—or thirty-one marks, thirty, twenty-nine, down to one mark—and their wisdom is sharper and superior among the nine kinds of arhats; in profound dharmas, they can enter long-cultivated samādhi with regard to general characteristics and specific characteristics, constantly delighting in solitude; such characteristics are called a great pratyekabuddha. Furthermore, in accordance with the Daśabhūmika-śāstra, it is spoken of as superior in terms of single practice and single fruit.