瑜伽師地論 白話全本 · 冊12

The 漢 root text (Xuanzang, T30n1579) is kept as a de-emphasized visual anchor for bilingual readers; the English below renders every word of it in plain, continuous prose.

Setting the Theme: The Pratyekabuddha Stage Has Five Marks

云何獨覺地？當知此地有五種相。一者、種姓，二者、道，三者、習，四者、住，五者、行。

What is the Pratyekabuddha Stage? It should be known that this stage has five marks: first, lineage; second, the path; third, the practice; fourth, the dwelling; fifth, the conduct.

One · The Pratyekabuddha Lineage (Three Marks)

云何獨覺種姓？謂由三相，應正了知。一者、本性獨覺，先未證得彼菩提時，有薄塵種姓。由此因緣，於憒鬧處，心不愛樂；於寂靜處，深心愛樂。二者、本性獨覺，先未證得彼菩提時，有薄悲種姓。由是因緣，於說正法利有情事，心不愛樂；於少思務寂靜住中，深心愛樂。三者、本性獨覺，先未證得彼菩提時，有中根種，姓，是慢行類。由是因緣，深心希願無師、無敵而證菩提。

What is the pratyekabuddha lineage? It should be rightly understood through three marks. First: the one who is a pratyekabuddha by intrinsic nature, before he has yet realized that awakening, has the lineage of thin defilement — the dust of affliction is comparatively thin in him; and for this reason, in clamorous places his mind takes no delight, while in quiet places his heart delights deeply. Second: [such a one], before he has yet realized that awakening, has the lineage of thin compassion — his compassion is comparatively thin; and for this reason, in the matter of expounding the true Dharma and benefiting sentient beings his mind takes no delight, while in dwelling quietly with few affairs and cares his heart delights deeply. Third: [such a one], before he has yet realized that awakening, has the lineage of the middling faculties — of the class that acts with pride; and for this reason his heart deeply longs to realize awakening without a teacher and without a rival. 〔On 「中根種，姓」: the comma between 種 and 姓 in the base text is a CBETA editorial-layer mark; the canonical reading is 種姓 = lineage (gotra); the Ming and Sheng editions read this character as 性 (種性). Both readings recorded — see the apparatus, Heading II.〕

Two · The Pratyekabuddha Path (Three Paths)

云何獨覺道？謂由三相，應正了知。謂有一類，安住獨覺種姓，經於百劫，值佛出世，親近承事，成熟相續，專心求證獨覺菩提。於蘊善巧、於處善巧、於界善巧、於緣起善巧、於處非處善巧、於諦善巧勤修學故，於當來世，速能證得獨覺菩提。如是名為初獨覺道。復有一類，值佛出世，親近善士，聽聞正法，如理作意，於先所未起順決擇分善根，引發令起，謂煗、頂、忍；而無力能即於此生證法現觀，得沙門果。復修蘊善巧、修處善巧、修界善巧、修緣起善巧、修處非處善巧、修諦善巧故，於當來世能證法現觀，得沙門果。是名第二獨覺道。復有一類，值佛出世，親近善士，聽聞正法，如理作意，證法現觀，得沙門果；而無力能於一切種至極究竟，畢竟離垢，畢竟證得梵行邊際阿羅漢果。復修蘊善巧、修處善巧、修界善巧、修緣起善巧、修處非處善巧、修諦善巧故，依出世道，於當來世至極究竟，畢竟離垢，畢竟證得梵行邊際阿羅漢果。是名第三獨覺道。

What is the pratyekabuddha path? It should be rightly understood through three marks. The first path: there is a class [of persons] who, settled in the pratyekabuddha lineage, pass through a hundred aeons, meet a buddha's coming into the world, draw near and serve him, ripen their continuum, and single-mindedly seek to realize pratyekabuddha awakening; and because they diligently cultivate and study skill in the aggregates, skill in the sense-bases, skill in the elements, skill in dependent origination, skill in the possible-and-impossible, and skill in the [four] truths, in a future age they are able swiftly to realize pratyekabuddha awakening. This is called the first pratyekabuddha path. The second path: there is a further class who meet a buddha's coming into the world, draw near to a good friend, hear the true Dharma, and attend to it in accordance with reason, and who draw forth and arouse the roots of good belonging to the [factors] conducive to penetration that had not before arisen — namely warmth, summit, and acceptance; yet who lack the power to realize, in this very life, the direct realization of the Dharma and to attain a fruit of the renunciant's life. Cultivating further skill in the aggregates, skill in the sense-bases, skill in the elements, skill in dependent origination, skill in the possible-and-impossible, and skill in the truths, in a future age they are able to realize the direct realization of the Dharma and to attain a fruit of the renunciant's life. This is called the second pratyekabuddha path. The third path: there is a further class who meet a buddha's coming into the world, draw near to a good friend, hear the true Dharma, attend to it in accordance with reason, realize the direct realization of the Dharma, and attain a fruit of the renunciant's life; yet who lack the power, in every respect, to reach the utmost consummation — to be finally freed of defilement and finally to realize the arhatship that is the furthest limit of the holy life. Cultivating further skill in the aggregates, skill in the sense-bases, skill in the elements, skill in dependent origination, skill in the possible-and-impossible, and skill in the truths, then in dependence on the supramundane path, in a future age they reach the utmost consummation, are finally freed of defilement, and finally realize the arhatship that is the furthest limit of the holy life. This is called the third pratyekabuddha path.

Three · The Pratyekabuddha Practice (the Rhinoceros-Horn Simile · the Group-Dwelling Simile)

云何獨覺習？謂有一類，依初獨覺道，滿足百劫修集資糧。過百劫已，出無佛世。無師自能修三十七菩提分法，證法現觀，得獨覺菩提果，永斷一切煩惱，成阿羅漢。復有一類，或依第二、或依第三獨覺道。由彼因緣，出無佛世，無師自能修三十七菩提分法，或證法現觀，乃至得阿羅漢果，或得沙門果，至極究竟，畢竟離垢，畢竟證得梵行邊際，證得最上阿羅漢果。當知此中，由初習故成獨覺者，名麟角喻。由第二、第三習故成獨勝者，名部行喻。

What is the pratyekabuddha practice? There is a class who, in dependence on the first pratyekabuddha path, complete a full hundred aeons of cultivating and gathering the provisions [for awakening]. When the hundred aeons have passed, they are born in an age without a buddha; teacherless, they are able of themselves to cultivate the thirty-seven factors of awakening, to realize the direct realization of the Dharma, to attain the fruit of pratyekabuddha awakening, forever to cut off all afflictions, and to become an arhat. There is a further class who [proceed] in dependence either on the second or on the third pratyekabuddha path; through those conditions they are born in an age without a buddha, and teacherless are able of themselves to cultivate the thirty-seven factors of awakening — either realizing the direct realization of the Dharma and on up to attaining the fruit of arhatship, or [first] attaining a fruit of the renunciant's life and [then] reaching the utmost consummation, being finally freed of defilement, finally realizing the furthest limit of the holy life, and realizing the supreme fruit of arhatship. It should be known that, among these, the one who becomes a pratyekabuddha through the first practice is called [an instance of] the rhinoceros-horn simile (like the single horn of a rhinoceros, wholly alone from first to last); and the one who becomes a solitary victor through the second and third practice is called [an instance of] the group-dwelling simile (one who once practiced within the community, the assembly, and only afterward became solitary).

Four · The Pratyekabuddha Dwelling

云何獨覺住？謂初所習麟角喻獨覺，樂處孤林，樂獨居住，樂甚深勝解，樂觀察甚深緣起道理，樂安住最極空、無願、無相作意。若第二、第三所習部行喻獨勝，不必一向樂處孤林、樂獨居住，亦樂部眾共相雜住。所餘住相，如麟角喻。

What is the pratyekabuddha dwelling? The rhinoceros-horn-simile pratyekabuddha, [formed] by the first practice, delights to abide in a solitary grove, delights to dwell alone, delights in profound resolute conviction, delights to contemplate the principle of the profound dependent origination, and delights to rest in the attention to the utmost emptiness, wishlessness, and signlessness. As for the group-dwelling-simile solitary victor, [formed] by the second and third practice, he does not necessarily always delight to abide in a solitary grove and to dwell alone, but also delights to dwell mingled together with the assembly of the community. The remaining marks of his dwelling are as for the rhinoceros-horn simile.

Five · The Pratyekabuddha Conduct

云何獨覺行？謂一切獨覺，隨依彼彼村邑聚落而住，善護其身、善守諸根、善住正念，隨入彼彼村邑聚落，或為乞食。或濟度他下劣愚昧，以身濟度，不以語言。何以故？唯現身相為彼說法，不發言故。示現種種神通境界，乃至為令心誹謗者生歸向故。又彼一切，應知本來一向趣寂。

What is the pratyekabuddha conduct? All pratyekabuddhas, dwelling in dependence on this or that village, town, and settlement, well guard their body, well watch over their faculties, and well rest in right mindfulness; and entering this or that village, town, and settlement, they [go] either to beg for food, or to rescue and deliver others who are lowly and benighted — yet they rescue and deliver by the body, not by speech. Why so? Because they expound the Dharma to them by manifesting bodily form alone, and do not utter words; they display all manner of realms of supernormal power, so as even to make one whose mind harbors slander come to give himself over [to the Dharma]. And all these [pratyekabuddhas], it should be known, are from the outset wholly bent toward quiescence.