成唯識論了義燈 7.247

7.247

問：獨覺之中有部行、麟角。准《瑜伽》三十四，與《雜集論》第十三同。然《瑜伽》云：云何獨覺道？謂由三相。一類安住獨覺種姓，經於百劫，值佛出世，親近承事，乃至如是名為初獨覺道。復有一類，值佛出世，親近善士、聞法、作意，於先未起順決擇分引發令起，謂煥、頂、忍，而無力能即於此生證法現觀，乃至云「於當來世能證法現觀，得沙門果」，是名第二獨覺道。此當《雜集》或先已起順決擇分，此通本來是獨覺種定姓之人；及不定姓聲聞種姓，起順決擇，未至上忍，但至中、下。若至上忍，唯一剎那入第一法，即能證得法現觀故，是聲聞攝，非獨覺乘。復有一類，值佛出世，親近善士、聞法、作意，證法現觀，得沙門果，而無力能畢竟證得梵行邊際阿羅漢果，復修蘊善巧等，乃至云依出世道，於當來世畢竟證得梵行邊際阿羅漢果，是名第三獨覺道。此是《雜集》先已得果。准此文意，言「值佛」者，有佛教法從他聽聞，亦名「值佛」。雖有佛教，無人傳說，名無佛世。不爾，但取佛自在世名為「值佛」，若佛滅已，正、像等法亦名無佛，便無佛滅得聲聞果。

Question: Among pratyekabuddhas, there are group-dwellers and rhinoceros-horn-likes. According to the thirty-fourth fascicle of the Yogācārabhūmi, this is identical to the thirteenth fascicle of the Samuccaya. However, the Yogācārabhūmi says: What is the path of a pratyekabuddha? It is constituted by three aspects. One class remains firmly in the pratyekabuddha-gotra for a hundred kalpas, encounters the emergence of a Buddha in the world, attends upon and serves him, and so forth, down to: this is called the first path of a pratyekabuddha. Another class encounters the emergence of a Buddha in the world, stays close to good friends, hears the Dharma, and generates mental attention; regarding the stages conducive to penetration (nirvedha-bhāgīya) that were not previously arisen, it induces them to arise—namely, heat (ūṣmagata), summit (mūrdhan), and patience (kṣānti)—yet lacks the capacity to realize the direct comprehension of dharmas (dharma-abhisamaya) in that very life, down to saying: “In a future life they are capable of realizing the direct comprehension of dharmas and attaining the fruit of asceticism (śramaṇaphala)”; this is called the second path of a pratyekabuddha. This corresponds to [the case in] the Samuccaya where one has previously already generated the stages conducive to penetration; this applies both to persons who were originally of the determinate gotra of a pratyekabuddha, and to those of the indeterminate śrāvaka-gotra who generated the stages conducive to penetration but did not reach supreme patience (adhimātra-kṣānti), reaching only medium and lower [patience]. If they reach supreme patience, in just one single moment they enter the supreme worldly dharmas (laukikāgradharma) and are immediately able to realize the direct comprehension of dharmas, so they are subsumed under śrāvakas and do not belong to the pratyekabuddha vehicle. Another class encounters the emergence of a Buddha in the world, stays close to good friends, hears the Dharma, generates mental attention, realizes the direct comprehension of dharmas, and attains the fruit of asceticism, yet lacks the capacity to ultimately realize the fruit of arhatship which is the culmination of the holy life; cultivating further skill in the aggregates and so forth, down to saying: relying on the supramundane path, in a future life they ultimately realize the fruit of arhatship which is the culmination of the holy life; this is called the third path of a pratyekabuddha. This is the case in the Samuccaya of having already attained the fruit previously. According to the meaning of this text, saying "encounters a Buddha" means that where the Buddha's teachings exist and are heard from others, it is also called "encountering a Buddha". Even though the Buddha's teachings exist, if there is no one to transmit and explain them, it is called an era without a Buddha. Were it not so, taking only the Buddha's personal presence in the world as "encountering a Buddha", then after the Buddha's parinirvāṇa, the correct and semblance teachings would also be called an era without a Buddha, and thus no one could attain the śrāvaka fruit after the Buddha's parinirvāṇa.