English
These feelings are suffering, why is this? It is due to karma. Suffering is known because it is accumulated by the arising of karma. Cut off the arising, and rely on such a path. Cutting off is exhaustion, which is the nature of the fruit. Such a statement is generally due to the fact that there are many differences in the samadhi of the Shravakas. Here, in our own tradition, the so-called "sequence of meditating on the four noble truths" is, first of all, the nature of the path, the fourth truth that precedes the three truths. The so-called "training in the divisions of the sixteen wisdoms" means that the sixteen wisdoms are the eight wisdoms and the eight patiences, making sixteen in total. There is Dharma-wisdom regarding suffering, subsequent Dharma-wisdom regarding suffering, patience regarding suffering, and subsequent patience regarding suffering. Training in this sequence is called the sequence. The so-called "accomplishing the four fruits" means that by practicing the samadhi of the sixteen wisdoms, the afflictions of the three realms, such as desire, hatred, and ignorance, are all trained, and thus the four fruits are accomplished. What are the four fruits? They are the fruit of stream-enterer, the fruit of once-returner, the fruit of non-returner, and the fruit of Arhat. Among them, the stream-enterer is one who abandons the eighty-eight afflictions of the three realms by seeing them with the sixteen wisdoms, and enters the stream of the antidote wisdom, without interruption by the manifestation of coarse afflictions, and is therefore called the stream-enterer. The once-returner is one who has four things in the desire realm: desire, anger, pride, and ignorance. Three of these are trained in the form realm, below the third dhyana. From the fourth dhyana onwards, anger is again trained in the desire realm, and having taken birth among the gods and humans of the desire realm, anger is trained, and this is called the once-returner. The non-returner is one who, having been liberated from the fourth dhyana of the form realm, is born in the formless realms of infinite space, nothingness, and infinite consciousness, and from then on does not take birth in the desire realm or the form realm, and is therefore called the non-returner. From the realm of neither perception nor non-perception up to the peak of existence, even the subtle obscurations of afflictions are trained, and one is completely liberated from the three realms, and in the next moment of samadhi, one obtains the fruit of Arhat.
Chinese
又说，譬如杀死敌人之后不再复起一样，连微小的烦恼都断除，连种子也不剩下，所以称为阿罗汉。守护的戒律是：居士的五戒，沙弥的十三事及其眷属，比丘的三百五十事，中间的学法女，总的来说是七种别解脱戒。行为的差别是：断除对众生有根本损害的行为，以及以清净的方式行持自己的法，其体性是十二种修持的功德。时间是八大劫。获得果位的方式有四种：如火星燃烧，如火焰燃烧，如酥油滴落，譬如油灯燃尽。有留下余蕴的，有同时获得的，有留下后过几个刹那获得的，还有在转生天界的处所获得的。这里也是业尽而断绝了生死的相续。没有发愿就没有自主。除了佛的慈悲加持之外，就是涅槃的终结。获得果位后，两万劫时，被善逝心间的光芒唤醒，发起菩提心，次第修持十地。对于缘觉，以五种方式进行阐述。第一，共同阐述入门和补特伽罗，即“自菩提”等。入门的方法是：通过十二缘起之门进入，这将在后面详细阐述。所谓“进入”，是指通过这些所依，涵盖了所有所依的补特伽罗，即根器下等的中间者，能够现证自菩提的果位。在信心和精进方面与声闻相同，但在智慧方面略胜一筹，具有了悟色蕴等法的一部分为无我的智慧。所谓“见”，是指阐述证悟的见解。其中，遮破两种邪见，即“一切法都是外道”等。由于见解的基础与声闻相同，因此如声闻的章节中所说，对于内外一切法，以各种外道等的邪分别之聚，进行有无的增益和损减，以及心中所臆测的常我，断灭我，错乱我和无因果的远投，如同绳子和蛇的譬喻一样，与声闻相同。还有
English
Furthermore, it is said that just as an enemy, once killed, does not rise again, even the smallest defilements are eliminated, and not even a seed remains, therefore it is called an Arhat. The discipline of guarding is: the five precepts of a layperson, the thirteen practices of a novice monk along with their retinue, the three hundred and fifty of a fully ordained monk, the intermediate female trainee, and in essence, the seven classes of individual liberation vows. The distinction in conduct is: refraining from actions that fundamentally harm sentient beings, and practicing the Dharma in a pure manner for one's own benefit, the essence of which is the twelve qualities of cultivation. The duration is eight great kalpas. There are four ways of attaining the result: like a spark burning, like a flame blazing, like ghee dripping, like a lamp extinguishing. There are those who leave a residue, those who attain it simultaneously, those who attain it after a few moments of leaving it, and those who attain it in the place of rebirth in the heavens. Here too, the cycle of existence is cut off by the exhaustion of karma. Without making aspirations, there is no autonomy. Apart from being awakened by the compassion of the Buddha, it is the end of Nirvana. After attaining the result, at twenty thousand kalpas, one is awakened by the light of the Sugata's heart, generates Bodhicitta, and gradually practices the ten Bhumis. For the Pratyekabuddha, it is explained in five ways. First, the common explanation of the entrance and the individual, which is "Self-Enlightenment," etc. The method of entering is: entering through the door of the twelve links of dependent origination, which will be explained in detail later. The term "entering" refers to encompassing all individuals who rely on these bases, that is, those of intermediate capacity among the inferior faculties, who are capable of actualizing the result of Self-Enlightenment. In terms of faith and diligence, they are similar to the Shravakas, but in terms of wisdom, they are slightly superior, possessing the wisdom of realizing the selflessness of one aspect of the aggregates, such as the form aggregate. The term "view" refers to explaining the view of realization. Among these, refuting the two wrong views, which are "all dharmas are heretical," etc. Since the basis of the view is the same as that of the Shravakas, as explained in the chapter on the Shravakas, for all internal and external dharmas, with the collection of wrong conceptions of various heretics, etc., making additions and subtractions of existence and non-existence, and the eternal self conjectured in the mind, the annihilationist self, the confused self, and the causeless projection without origin, like the example of the rope and the snake, are the same as the Shravakas. Also
Chinese
与声闻乘相符，意思是说，显现为粗大的境，是世俗谛；极微是胜义谛；执著的识也显现为粗大，是世俗谛。而且，刹那不离分，成为圣者的行境，在胜义谛相符的基础上，声闻乘比独觉乘更殊胜的差别在于，“色蕴是法的一方”，意思是说，五蕴中，色蕴是法的我的一方，因此，即使是极微，也通过分解成方分而未成立，证悟无我，称为证悟。对此，大学者阿若·耶谢炯内说：“色有十五种，即四种因之色，十一种果之色，其中十四种未证悟无我，极微与声闻乘相符。‘法的一方’，意思是说，非表色，是意的境，对法证悟无我。”那么，什么是非表色的定义呢？如果与善与非善之业的习气相应，则不被根识所见所知。那么，为什么特别说色呢？因为可以改变，无论是善还是非善，都不是表色。其中，不作为善的表色，如果以前没有受持戒律，则会变成善，如果后来违背了它的违品，那么以前的善的习气就会消失。非善也是如此，所以称为色。还有人说：“色蕴是法的一方”，意思是说，在十五种色中，非表色是等持的色，因此不了解空性，说了十四种是法的一方，因此证悟无我。“为了使所取的分别念消失，以及未舍弃能取的分别念”，就是这个意思。对此，喀什米尔班智达说：“并非了知外在所取的一切境都不存在，‘为了使所取的分别念消失’，意思是说，了知粗大的不存在，但不能说极微不存在，所以这样说，这与声闻乘也没有差别。禅定的证悟方式是，乃至获得独觉菩提果位之时等等，这里与声闻乘有差别，声闻乘最初也是善的。
English
In accordance with the Hearers, it means that the objects that appear gross are the conventional truth; the subtle particles are the ultimate truth; the consciousness of grasping also appears gross, which is the conventional truth. Moreover, the moment that is inseparable from parts becomes the realm of the noble ones. On the basis of conformity with the ultimate truth, the difference between the Hearers and the Solitary Buddhas is that 'the aggregate of form is one aspect of the Dharma,' meaning that among the five aggregates, the aggregate of form is one aspect of the self of the Dharma. Therefore, even the subtle particles are not established by being broken down into parts, and realizing no-self is called realization. On this, the great scholar Aro Yeshe Jungne said, 'There are fifteen kinds of form, namely four forms of cause and eleven forms of effect. Among them, fourteen have not realized no-self, and the subtle particles are in accordance with the Hearers. 'One aspect of the Dharma' means that non-manifest form is the object of the mind, and one realizes no-self in relation to the Dharma.' So, what is the definition of non-manifest? If it is associated with the habitual tendencies of virtuous and non-virtuous actions, it cannot be seen or known by the sense consciousnesses. So, why is it specifically called form? Because it can be transformed, whether it is virtuous or non-virtuous, it is not manifest. Among them, what is not manifest as virtuous is that if one has not previously taken vows of morality, it becomes virtuous, but if one later violates its opposite, then the previous virtuous habitual tendency will disappear. Non-virtue is also the same, so it is called form. Others say, 'The aggregate of form is one aspect of the Dharma,' meaning that among the fifteen forms, the non-manifest form is the form of meditative absorption, so one does not understand emptiness. It is said that the fourteenth is one aspect of the Dharma, so one realizes no-self. 'Because the conceptualization of what is grasped diminishes, and because the conceptualization of what grasps is not abandoned,' that is the meaning. On this, the Kashmiri Pandit said, 'It is not that one knows that all external objects of grasping do not exist. 'Because the conceptualization of what is grasped diminishes,' it means that one knows that the gross does not exist, but one cannot say that the subtle particles do not exist, so it is said. This is no different from the Hearers. The way of realizing meditation is that even at the time of attaining the fruit of Solitary Buddha enlightenment, etc. Here there is a difference from the Hearers, the Hearers are also virtuous from the beginning.'
Chinese
依赖于善良的导师，在获得果实的时候也依赖于善良的导师。这里所说的“自证菩提”，是因为以前的修习已经圆满，自己领悟到任何事物的缘起之义而获得果实，所以称为“自证菩提”。“在获得果实的时候也”的意思是，果实是确定的原因，果实是通过如意自在的大乐获得的，在显现的时候依赖于什么呢？依赖于禅修，所以在那个时候，不像声闻那样不依赖于善良的导师，而是进入了先前习惯的力量，以及没有发愿与善良的导师分离。所谓“先前习惯的力量”，是指前世对缘起进行思考和辨析的习惯变成了力量。以类似于太阳自然地绕行四大部洲的智慧来修习的等持的体性是，通过十二缘起之门。等持就像禅定的油灯熄灭一样，看到骨头就领悟到所观察的缘起。缘起也有内外两种，内是指从骨头死亡而生，然后是衰老，然后是疾病，依次追溯到无明。追溯到尽头就是所谓的从缘起之理中逆转。因为阻断了无明，所以行也停止了，领悟到直到老死都停止了，因为阻断了无明。就像禅定的油灯灯芯燃尽一样安住，例如，就像油没有耗尽，火就不会熄灭一样，在火存在的时候，摇动是无常的，油耗尽的时候，同时耗尽一样，领悟到无明耗尽，直到老死都耗尽了，因为阻断了无明。反复习惯于止灭的等持，通过十一二缘起之门，以甚深之义的因缘领悟到离戏的法性。获得果实的方式是，所谓的“自证菩提”，是指对上述领悟之义进行圆满的禅修后，获得自证菩提的果实，成为勇猛无畏、智慧敏捷、大显神通、神通无碍、上身燃火、下身涌水的勇士，从而获得大乐的地位。这个（自证菩提）在守护的戒律上与声闻一致，在行为上有差别。