瑜伽師地論略纂 16.58

16.58

論云獨覺三人中，一、先已得順決擇分；證得；未得證得證得者。前二人成眾出，以先得聲聞煖等，入果時促，不能多時修習，故成眾出。若決擇分中未定生，多小時節入見道，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。如《對法》第十三抄解。此中言證得者，即決擇分善名證得，已能證真得無漏故，見道等即證得證得。如未得果人，名未證得證得，復言未得果也。或第三向在解脫分位，故前二別也。

Regarding the treatise's statement on the three kinds of pratyekabuddhas: first, those who previously attained the aids to penetration (nirvedha-bhāgīya); second, those who have attained realization (adhigama); third, those who have not yet attained realization. The first two emerge as members of a congregation, because having previously attained the stages of heat and so forth as śrāvakas, the time of their entering into the fruit is pressed and they cannot practice for a long time; thus they emerge in a congregation. If one has not yet had one's rebirth determined while in the aids to penetration, and enters the path of seeing over a very short period of time, then turning one's mind to become a pratyekabuddha while in the stage of the aids to penetration—as well as a good person who has not yet attained the aids to penetration turning their mind likewise—because of practicing for a longer time and having sharp faculties due to training, these are both here called 'those who have not yet attained realization'. This is explained as in the notes on the thirteenth fascicle of the Abhidharma[-samuccaya-bhāṣya]. What is called 'realization' here refers to the roots of goodness of the aids to penetration being termed 'realization', because they are already able to realize the real and attain the undefiled; the path of seeing and so forth is then 'the realization of realization'. Just as a person who has not yet attained the fruit is called 'one who has not yet attained realization', it is again stated that they have not yet attained the fruit. Alternatively, the third is still heading toward the stage of the aids to liberation (mokṣa-bhāgīya), hence distinguishing it from the preceding two.