English
Then comes subsequent knowledge, and subsequent acceptance, making sixteen in total. Fifth is the practice: abiding in the twelve qualities of purification, mainly practicing for one's own benefit. As stated in 'Yu Thang': 'Practice is solely for one's own benefit.' Sixth is the result: attaining Stream-enterer, Once-returner, and Non-returner, which are temporary results; ultimately, attaining the Arhat who possesses both the knowledge of exhaustion and the knowledge of non-arising, with remainder and without remainder. Each of the four results is divided into two stages, entering and abiding, making eight in total. Based on the object of division, they are the four pairs of individuals; based on the dharma of division, they are the eight types of persons. A detailed explanation of these is: 'Understanding the meaning of the four truths, thoroughly abandoning afflictions, the sixteen aspects of wisdom are purified, completely pacified. Practicing in stages such as Stream-enterer, the enemies of afflictions go to the place of peace.' This is the statement. Second is: the meaning of 'the vehicle of solitary enlightenment' in this very text includes essence, definition, and classification. First, the essence: without relying on a teacher, in the last life, realizing bodhi through the method of realizing half and two parts of selflessness, cultivating the path of dependent origination. Second, the definition: from the word Pratyekabuddha (Sanskrit Devanagari: प्रत्येकबुद्ध, Sanskrit Romanization: Pratyekabuddha, Chinese literal meaning: Solitary Buddha). Because one realizes one's own bodhi by oneself, one practices bodhi alone, therefore called Solitary Realizer. Third, classification: as before, there are six aspects. First, the entrance: 'Rang Shar' says: 'The entrance is the twelve links of dependent origination.' Therefore, entering through the twelve links of dependent origination. As for dependent origination, as 'Heruka Galpo' says: 'For the Solitary Realizer to practice Dharma, the Dharma of inner and outer dependent origination.' Therefore, it is the twelve links of inner and outer dependent origination. How do these revolve? Outer dependent origination has differences of more or less, inner dependent origination is habitual tendencies for those without bodies, and actually revolves for those with bodies. How does one enter through these? Generally, the Solitary Realizer with the sharpest faculties, like a rhinoceros, needs to accumulate the accumulation of the path of accumulation for a hundred eons; the one with medium faculties needs to accumulate the accumulation of the path of accumulation with great practice and below the acceptance of forbearance, for a hundred lifetimes; the one with dull faculties needs to accumulate the accumulation of the path of accumulation with small practice and below the fifteen moments of the path of seeing, for thirteen lifetimes, to become a vessel for attaining bodhi.
Chinese
认识到没有，发愿后，便投生到没有完全摄受佛和声闻的世界。如《中观根本慧论》所说：诸佛未出现，声闻皆灭尽，无依自觉慧，无依而生起。因此，没有堪布和阿阇黎，成为自然而生的比丘。去到坟墓时，一见到骨头就对轮回生起厌离心。思考这些骨头从何而来，得知是从衰老和死亡而来，而衰老和死亡又从出生而来等等。像这样逐渐地认识到轮回的根本是无明。心想如何从此解脱呢？又想到无明灭尽则行灭尽，乃至老死灭尽，通过逆向了知十二缘起而趣入。第二是见解：了悟人无我与声闻相同，在此之上，了悟法无我的所取部分，即极微尘没有自性，但仍然认为能取的心识刹那在胜义谛中存在，并且认为轮回和涅槃是相互依赖的因果关系。因此，被称为了悟二分之一个无我。《现观庄严论》中说：为舍所取境，及不舍能取故，如依犀角道，当知极摄略。又《见次第》中说：如是独觉之乘亦，外境十二唯幻化，微尘亦由分位不成，胜者知，识之刹那随顺转。又《菩提道次第广论》中也说：于诸业及烦恼，不解平等性，执持缘起因果者，此是独觉之位。这样说来，如果有人说与《三十颂》中的“无所取则无能取”相违背，是没有过失的。因为该论的意义是说，如果以现量的自相了知所取没有自性，那么能取也必须了知。而这里是说，了知心中所显现的所取的自性是不存在的。了知这样的道理，是为了遣除成为三毒之根本的无明，所以才说是了知所取无自性。第三是戒律：与声闻相同。又《辨别幻化的钥匙》中说：声闻独觉守护之戒律，二百五十的
English
Having realized its absence and made aspirations, one takes birth in a world where Buddhas and Shravakas are not fully embraced. As stated in the Root Verses on the Middle Way: When Buddhas have not appeared, And Shravakas have vanished, The wisdom of the Pratyekabuddha, Arises independently, without reliance. Thus, without a preceptor or teacher, one becomes a self-arisen Bhikshu. Upon going to a charnel ground, the moment one sees bones, one develops renunciation towards Samsara. Contemplating from where these bones originated, one realizes they came from aging and death, which in turn came from birth, and so on. In this way, one gradually realizes that the root of Samsara is ignorance. Thinking about how to be liberated from this, one also realizes that when ignorance ceases, actions cease, and so on, until aging and death cease. One enters through understanding the dependent origination in forward and reverse order. Secondly, the view: Understanding the selflessness of persons is similar to that of the Shravakas. On top of that, one realizes that the apprehended aspect of the self of phenomena, namely, the subtle particles, lacks inherent existence, but still considers the momentary apprehending consciousness to be ultimately real, and believes that Samsara and Nirvana are interdependent cause and effect. Therefore, it is called realizing one and a half selflessnesses. The Ornament for Clear Realization states: To abandon the object of apprehension, And because of not abandoning the apprehension, Like the path of a rhinoceros horn, It should be known as a perfectly condensed path. Also, the Stages of Views states: Likewise, the Pratyekabuddha Vehicle also, The twelve external realms are merely illusion, Even particles are not established by divisions, The Victorious Ones know, The moments of consciousness follow accordingly. Also, the Stages of the Path states: For all actions and afflictions, Not understanding the meaning of equality, Holding onto dependent origination as cause and effect, This is the level of the Pratyekabuddha. Thus, if someone says that it contradicts the statement in the Thirty Verses, "If there is no object of apprehension, there is no apprehension," there is no fault. Because the meaning of that scripture is that if one realizes that the apprehended, characterized by direct perception, lacks inherent existence, then the apprehender must also be realized. But here, it is said that one realizes that the nature of the apprehended, whatever appears to the mind, does not exist. Realizing such a thing is for reversing the ignorance that has become the root of the three poisons, therefore it is asserted as realizing that the apprehended lacks inherent existence. Thirdly, discipline: It is the same as that of the Shravakas. Also, the Key to Distinguishing Illusions states: The boundaries of protection for Shravakas and Pratyekabuddhas are, Two hundred and fifty
Chinese
是调伏律。如是。第四是修习：在《地品》中说：应如声闻一样去认识，因为他们与道的自性相同。虽然认为应以声闻的律藏为对境而修道，但《未生怨忏悔经》中，诸位上师说，在声闻的律藏之外，单独简略地宣说了独觉的律藏。如《现观庄严论》的根本和注释等中也认为，声闻和独觉在道上有差别。在十六谛的基础上，遮止缘起流转，次第修习十二空性。第五是行持：不对所化众生用语言宣说佛法，而是用身体的神变来成办事情。如《现观庄严论》中说：于何何义于何何，如是如是乐欲闻，于彼彼义彼与义，无声然彼如是显。又如《玉塘》中说：行持身体之神变，少分行持利他事。如是。第六是果：如犀牛一样根器敏锐者独自安住，是在一个座垫上圆满了五道，现前如意大乐之位，证得名为“尽灭和不生”的阿罗汉。如《俱舍论》中说：导师与犀牛，菩提皆于一禅定边，彼之解脱分相同。如是。如鹦鹉一样成群安住的大小二种行持者，是次第先前实修四道和三道。这些也如广说中说：了知内外缘起幻化不欺骗之理，于事物之色无碍极入，善知识不学以自之智慧证悟，行菩提地如意大乐。如是。第二是菩萨乘，宣说胜于小乘之理，以及特别超胜的乘本身。第一是：以大智慧能如实证悟二无我，以大悲心能唯一行持利他，因此而超胜，因为小乘没有这些。也如《耶谢南巴果贝居》中说：以悲心缘众生，以智慧遍法界，名为大乘，其他则与之相违。如是和学
English
It is the Vinaya. Thus it is. Fourth is meditation: In the "Earth Section," it says: One should understand it as a Shravaka, because they are the same in the nature of the path. Although it is considered that the path should be meditated on by focusing on the Shravaka's Pitaka, in the Sutra of Repentance of Ajatashatru, the previous teachers said that apart from the Shravaka's Pitaka, the Pratyekabuddha's Pitaka is briefly explained separately. As in the root and commentary of the Ornament of Clear Realization, it is also considered that there is a difference in the path between Shravakas and Pratyekabuddhas. On top of the sixteen aspects of the Four Truths, by blocking the arising of dependent origination, one meditates on the twelve emptinesses in an orderly manner. Fifth is conduct: Without speaking Dharma to those to be tamed, one accomplishes things through the signs of physical miracles. As it says in the Ornament of Clear Realization: Whatever meaning to whatever, however, however one desires to hear, to that meaning, that and meaning, even without sound, it appears that way. And as Yuthang says: Conduct is through physical miracles, practicing some aspects of benefiting others. Thus it is. Sixth is the result: Like a sharp-witted rhinoceros, dwelling alone, one completes the five paths on one seat, manifesting the Arhat who is called "exhaustion and non-arising" in the supreme state of wish-fulfilling bliss. As it says in the Treasury: The teacher and the rhinoceros, enlightenment all on one meditation edge, their liberation parts are the same. Thus it is. Like parrots, dwelling in groups, the two types of practitioners, large and small, first practice the four paths and three paths in order. These are also as it says in the extensive explanation: Knowing the way of not deceiving the illusion of internal and external dependent origination, unimpededly entering into the form of objects, the virtuous friend, without learning, realizes with his own wisdom, traversing the Bodhi ground, wish-fulfilling great bliss. Thus it is. Second is the Bodhisattva Vehicle, explaining the way of being superior to the Lesser Vehicle, and the particularly superior Vehicle itself. First is: With great wisdom, one can truly realize the two selflessnesses, and with great compassion, one can solely practice benefiting others, therefore it is superior, because the Lesser Vehicle does not have these. As it also says in the Tantra of the Arrangement of Wisdom: With compassion focusing on sentient beings, with wisdom pervading the realm of Dharma, it is called the Great Vehicle, others are the opposite of that. Thus it is and the student
Chinese
嗡，啊若！乘的区别仅仅在于智慧和慈悲。这些大小的差异显示了乘的区别。如《集经》所说：没有方便的智慧，会堕入声闻乘。第二是，关于《此经》中“菩萨乘”的意义，分为体性、词义和分类。第一，体性是：通达一切法无我，以大慈悲行持广大利他的殊胜方便。第二，词义是：菩提萨埵的词义是，以强大的心力，为了成就无上菩提而不屈不挠，因此称为菩萨。第三，分为六个方面，第一，入门是：通过二谛之门。如《自显》所说：菩萨的乘，入门是二谛。也就是说，按照中观宗的观点，对于未经观察和分析的显现，虽然显现，但以了知其自性无实如幻的智慧，以慈悲菩提心摄持，以行善和不行善的方式进入世俗谛。在胜义谛方面，了知其本性离戏，从而通过双运之门进入。关于二谛，《理门论》中说：诸佛所说的法，完全包含在二谛中。也就是说，从所知法本身作为划分的基础，分为显现方式的世俗谛和存在方式的胜义谛。因此，从所知法本身的显现来说，二谛的田地也成立。因此，世俗谛是：成为心识对境的有法，具有相状。如经所说：欺骗且成为心识对境，是世俗谛的一般特征。分类是：显现且能起作用的，如人显现为人，是真实世俗谛；显现但不能起作用的，如绳索显现为蛇，是虚假世俗谛。如经所说：世俗谛的分类有真实和虚假世俗谛。各自的特征应详细说明。显现但不能起作用的是虚假的，显现且能起作用的是真实的。以及《二谛论》中说：虽然相似显现，但能起作用和不能起作用，因此分为真实和非真实的世俗谛。意义