瑜伽論記 8.239

8.239

（景云）依對法第十三云：獨覺乘補特伽羅者，謂作獨覺法性，若定不定是中根性，自求解脫，發弘正願，修厭離貪解脫意樂，及修獨證菩提意樂，即聲聞藏為所緣境，精進修行法隨法行，或先未起順決擇分，或先已起順決擇分，或先未得果或先已得果，出無佛世唯內思惟聖道現前，或如麟角獨覺住，或復獨勝部行得盡苦際。若先未起順決擇分亦不得果如是方成麟角獨住，所餘成獨覺勝部行者，此義大同瑜伽，或先未起順決擇分則是瑜伽初人，或先已起順決擇分即當瑜伽後之二人，或先未得果即當瑜伽前二人，或先已得果即當瑜伽第三人，初人成麟角，後二成部行，亦同瑜伽。言若定不定者，初人於百劫中修解脫分於最後身方起煖等即得盡漏與聲聞異名定，第二第三遇佛發心或但起煖等或亦得入聖證預流果相同聲聞名為不定，亦可獨覺乘中若唯成熟獨覺種姓此則名定。若并成熟餘乘種姓此名不定，文中解釋同彼瑜伽但舉定者略不分別不定獨覺。

Jing says: According to the thirteenth fascicle of the Abhidharma[samuccaya]: The pratyekabuddhayāna pudgala refers to one whose dharma-nature is that of a pratyekabuddha; whether determinate or indeterminate, they possess faculties of middling capacity; they seek liberation for themselves, generate extensive and correct vows, cultivate the intention of disgust, detachment from craving, and liberation, and cultivate the intention of solitary realization of bodhi; taking the śrāvaka basket as their cognitive object, they vigorously cultivate dharma in accordance with dharma; either they have not previously generated the aids to penetration, or they have previously generated the aids to penetration; either they have not previously attained the fruits, or they have previously attained the fruits; appearing in an era without a Buddha, they exclusively reflect internally and the noble path becomes manifest before them; either they abide as a rhinoceros-horn-like pratyekabuddha, or as a solitary conqueror who walks in a group and puts an end to the limits of suffering. If they have not previously generated the aids to penetration and also have not attained the fruits, only thus do they become a solitary dweller like a rhinoceros horn; the remaining become solitary conquerors who walk in groups. This meaning is largely identical with the Yogācāra[bhūmi]: one who has not previously generated the aids to penetration corresponds to the first type of person in the Yogācāra; one who has previously generated the aids to penetration corresponds to the latter two types in the Yogācāra; one who has not previously attained the fruits corresponds to the first two persons in the Yogācāra; one who has previously attained the fruits corresponds to the third person in the Yogācāra. The first person becomes a rhinoceros-horn, while the latter two become group-walkers; this also accords with the Yogācāra. Regarding the words 'whether determinate or indeterminate': the first person cultivates the aids to liberation for a hundred eons and only in their final body generates heat and the rest, whereupon they exhaust the taints; because they differ from the śrāvakas, they are called 'determinate'. The second and third meet a Buddha and generate the aspiration, or they merely generate heat and the rest, or they also attain entry into the noble state and realize the fruit of stream-entry; because they share common features with śrāvakas, they are called 'indeterminate'. Alternatively, within the pratyekabuddhayāna, if one matures solely the pratyekabuddha gotra, this is called 'determinate'; if one also matures the gotra of other yānas, this is called 'indeterminate'. The explanation in the text agrees with that in the Yogācāra, but only brings up the determinate ones, omitting the detailed differentiation of the indeterminate pratyekabuddhas.