Chinese
寂静，丰饶，出离四者是灭谛的（相）。道，知，修，定出四者是道谛的相，总共十六（相）。十六种智慧是：四谛每一谛都有法智，法忍两种；类智，类忍两种，总共十六种。第五是行持：安住于所修的十二种功德，主要行持自利，如《玉塘》中所说：“行持也只是为了自己。”第六是果：获得须陀洹（预流果），斯陀含（一来果），阿那含（不来果）等暂时的果位，以及最终获得具有漏尽智和无生智二种智慧的有余依和无余依的阿罗汉。四种果位每一果位又分为入位和住位两种，所以共有八种。就所分的基来说，称为四双士夫；就所分的法来说，称为八辈士夫。这些在广说中也提到：通达四谛义，极力断除，十六种智慧分修极寂静，从预流果等次第修习后，能使烦恼怨敌进入寂灭之地。如是说。第二，独觉乘也有三种：体性，词义，分类。第一是：不依赖于上师，在最后有生中，通过证悟二分之一无我的方式，修持缘起的道，从而现证菩提。第二是：从巴利语Pratyekabuddha（梵文：Pratyekabuddha，梵文罗马拟音：Pratyekabuddha，汉语字面意思：独觉佛）这个词来说，因为自己觉悟自己的菩提，所以独自或自己一人成就菩提，因此称为独觉。第三，如同之前一样有六个方面。第一，入门是：如《自显》中所说：“入门是十二缘起。”因此，通过十二缘起入门。这也就是缘起。如《黑汝嘎·嘎波》中所说：“为了独觉修习佛法，内外缘起之法。”因此，是内外十二缘起。这些如何流转呢？外缘起有或多或少的规律，内缘起对于无身者来说是习气，对于有身者来说是实际流转。通过这些门如何进入呢？一般来说，独觉中根器最利如犀牛一样的人，需要一百个大劫修集资粮道的资粮，根器中等的，修集广大行持的资粮道，以及忍位中等以下的人
English
Peace, abundance, and renunciation are the four aspects of the truth of cessation. The four aspects of the truth of the path are: path, knowledge, practice, and definite emergence, making a total of sixteen. The sixteen wisdoms are: for each of the four truths, there are two: dharma-knowledge and dharma-acceptance; subsequent-knowledge and subsequent-acceptance, making sixteen in total. Fifth is conduct: abiding in the twelve qualities of training, mainly engaging in one's own benefit. As stated in the "Yu Thang": "Conduct is solely for one's own benefit." Sixth is the result: obtaining the temporary results of Stream-enterer, Once-returner, and Non-returner, and ultimately attaining the Arhat with remainder and without remainder, possessing the two wisdoms of knowing the exhaustion and knowing the non-arising. Each of the four results is divided into two: entering and abiding, making eight in total. In relation to the basis of division, they are called the four pairs of persons; in relation to the object of division, they are called the eight types of individuals. These are also mentioned in the extensive explanation: "Understanding the meaning of the four truths, diligently abandoning, the sixteen wisdoms are trained and completely pacified. After gradually training from the Stream-enterer and so on, they go to the realm of pacifying the enemy of afflictions." Thus it is said. Secondly, the vehicle of the Solitary Buddha also has three aspects: nature, definition, and division. First is: without relying on a teacher, in the last existence, the method of manifesting enlightenment is to meditate on the path of dependent origination through the realization of half and two-thirds of selflessness. Second is: from the word Pratyekabuddha (藏文：པྲ་ཏྱེ་ཀ་བུདྡྷའི་，梵文天城体：Pratyekabuddha，梵文罗马拟音：Pratyekabuddha，汉语字面意思：独觉佛), because one realizes one's own enlightenment by oneself, one attains enlightenment alone or by oneself, therefore called Solitary Conqueror. Third, as before, there are six aspects. First, the entrance is: as stated in "Self-Manifestation": "The entrance is the twelve dependent origination." Therefore, one enters through the twelve dependent origination. This is also dependent origination. As stated in "Heruka Galpo": "For the Solitary Conqueror to train in the Dharma, the Dharma of inner and outer dependent origination." Therefore, it is the twelve inner and outer dependent origination. How do these circulate? The outer dependent origination has the pattern of more or less, and the inner dependent origination is habit for the bodiless and actually circulates for the embodied. How does one enter through these doors? Generally, the Solitary Conqueror with the sharpest faculties, like a rhinoceros, needs one hundred great eons to accumulate the accumulation of the path of accumulation, and those with medium faculties, the path of accumulation of accumulating vast conduct, and those below the medium acceptance of patience.
Chinese
寿命缩短的众生，以一百年为寿命；根器迟钝、行为低劣的众生，以十五个刹那以下的见道时间来积累，聚集十三世。知道那个所依没有获得菩提的机缘后，发愿往生到没有佛和声闻摄受的世间。《中观根本慧论》中说：“诸佛未出现，声闻皆灭尽，无依自觉慧，是时独生起。” 那个所依没有堪布和阿阇黎，成为自然产生的比丘。去到尸林时，刚一见到骨骸就对轮回生起厌离心。心想这些骨骸从何而来？经过观察，知道是从衰老和死亡而来，而衰老和死亡又从出生而来等等。这样依次认识到轮回的根本是无明。心想如何才能从中解脱呢？又想到无明灭尽则行灭尽，乃至老死灭尽，这是通过逆向了知十二缘起的方式而进入的。第二是见解：了悟人无我与声闻相同。在此基础上，进一步了悟法无我的所取部分，即极微尘无自性，但仍然将能取之心刹那视为实有。因为认为轮回和涅槃是相互依存的因果关系，所以称为证悟了二分之一个无我。《现观庄严论》中说：“为舍所取境，及为不舍执，如依犀角道，当知略摄义。”《见次第》中说：“如是独觉之乘亦，外境十二唯如幻，极微亦由分位无，觉受刹那随顺转。”《菩提道次第论》中也说：“于诸业及烦恼，不解平等性义，执持缘起因果者，此是独觉之地位。” 这样说来，如果有人说这与《三十颂》中“无有能取则无所取”相违背，是没有过失的。因为那部经的含义是说，如果以现量的自性来了知所取无自性，那么能取也必须了知。而这里是指，对于心中显现的任何事物，了知其所取无自性。了悟了这一点，就能遣除作为三毒之根本的无明。
English
The beings with shortened lifespans accumulate a lifespan of one hundred years; the beings with dull faculties and inferior conduct accumulate thirteen lifetimes with a path of seeing that is less than fifteen moments. Knowing that that basis has no opportunity to attain enlightenment, they make aspirations to be born in a world not embraced by Buddhas and Shravakas. The Root Wisdom says: "When Buddhas have not appeared, and Shravakas have been exhausted, the self-enlightened wisdom arises independently." That basis becomes a naturally arising Bhikshu without a Khenpo or Acharya. When going to the charnel ground, as soon as they see bones, they develop aversion to Samsara. Thinking, "Where did these bones come from?" upon investigation, they know that they came from aging and death, and that aging and death came from birth, and so on. In this way, they gradually realize that the root of Samsara is ignorance. Thinking, "How can I be liberated from this?" they also think that when ignorance ceases, actions cease, and so on, up to aging and death ceasing. This is entering through understanding the reverse order of dependent origination. Second is the view: Realizing the selflessness of persons is similar to the Shravakas. On top of that, they further realize that the apprehended aspect of the self of phenomena, the subtle particles, are without inherent existence, but they still regard the moment of the grasping mind as ultimately real. Because they believe that Samsara and Nirvana are interdependent cause and effect, it is called realizing half of selflessness. The Ornament for Clear Realization says: "In order to abandon the thought of the object of apprehension, and in order not to abandon grasping, the path like the horn of a rhinoceros is to be known as the meaning of the concise summary." The Stages of View says: "Likewise, the vehicle of the Pratyekabuddhas, the twelve external objects are merely illusions, even the subtle particles are not established by parts, the exalted, the consciousness follows the moments." The Stages of the Path also says: "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 Pratyekabuddhas." Thus, if someone says that this contradicts the Thirty Verses, which say, "If there is no grasping, there is no apprehended," there is no fault. Because the meaning of that scripture is that if one realizes that the apprehended is without inherent existence with the nature of direct perception, then the grasping must also be realized. But here it refers to realizing that whatever appears to the mind, the apprehended is without inherent existence. Realizing this, one can reverse the ignorance that is the root of the three poisons.
Chinese
复次，称为了悟所取无自性。第三，戒律：与声闻相同。又，《开启神通之钥匙》中说：声闻、缘觉所守护的界限，是二百五十的律仪。如是说。第四，禅定：如《地品》中所说：应当如声闻一样了知，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修道，但《未生怨忏悔经》中，诸位上师说，在声闻的律藏之外，另有缘觉的律藏简略宣说。而且，如《现观庄严论》的根本释等中所认为的那样，声闻和缘觉在道上有差别，在四谛、无常等十六种行相之上，遮止顺生的缘起，次第修习十二缘起的逆转空性。第五，行持：不对所化众生以语言说法，而是以身体的神变表示意义。如《现观庄严论》中说：于何何义于何何，如是如是欲听闻，于彼彼义彼与义，无声然彼如是显。又，《玉堂》中说：行持以身体的神变，行持少分利他。如是说。第六，果：利根如犀牛一样独自居住，是在一个座垫上圆满了五道，以如意之乐，现证了知灭尽和不生的阿罗汉。如《俱舍论》中说：导师和犀牛菩提，禅定边际一切一，在那之前解脱分相同。如是说。如鹦鹉一样成群居住的，大小两种聚落行者，是依次先前修习了四道和三道。那些也在《广大》中说：了知内外缘起如幻如眼翳之理，于事物的形象无碍地进入，善知识不学以自己的智慧了悟，菩提地行如意之乐。如是说。第二，菩萨乘有二：从小乘超胜之理，以及宣说特别超胜之乘本身。第一，以大智慧能如实了悟二无我，以大悲心能唯一行持利他，因此而超胜，因为小乘者没有这些。此
English
Furthermore, it is called realizing that what is apprehended lacks inherent existence. Third, discipline: it is similar to that of the Hearers. Also, in "The Key to Opening Miracles": "The boundary protected by Hearers and Solitary Realizers is the Vinaya of two hundred and fifty." So it is said. Fourth, meditation: As stated in the "Ground Chapter": "It should be understood as it is for the Hearers, because they are the same in the nature of the path." Although it is considered that the path should be meditated upon with the Hearers' Pitaka as the object, in the Sutra of Averting Ajatashatru's Regret, the previous ones said that apart from the Hearers' Pitaka, the Solitary Realizers' Pitaka is briefly explained. Moreover, as it is considered in the root commentary of the Ornament for Clear Realization, etc., that there is a difference in the path for Hearers and Solitary Realizers, on top of the sixteen aspects such as the four truths and impermanence, by blocking the arising according to dependent origination, one meditates in an orderly manner on the twelve emptinesses in reverse order. Fifth, conduct: without speaking Dharma to those to be tamed, the meaning is conveyed through bodily miracles. As it is said in the Ornament for Clear Realization: "Whatever meaning, for whatever, in whatever way they wish to hear, for that, that meaning and meaning, even without sound, appears thus." Also, in Yuthang it says: "Conduct is partly engaging in the welfare of others through bodily miracles." So it is said. Sixth, the result: those of sharp faculties, like the rhinoceros, who dwell alone, complete the five paths on one seat, and manifest the Arhat who knows the exhaustion and non-arising through the supreme bliss of wish-fulfillment. As it is said in the Treasury: "The teacher and the rhinoceros enlightenment, all on one limit of contemplation, before that, the parts of liberation are similar." So it is said. Those who dwell in groups like parrots, the two types of communal practitioners, first practice the four paths and three paths in sequence. Those also say in the Extensive One: "Knowing the manner of inner and outer dependent origination as illusion and cataract, unimpeded, they thoroughly engage in the form of objects. The virtuous friend, without learning, realizes with his own intelligence, the Bodhi ground-goer, the supreme bliss of wish-fulfillment." So it is said. Second, the vehicle of Bodhisattvas has two aspects: how it surpasses the Lesser Vehicle, and explaining the particularly superior vehicle itself. First, it surpasses because with great wisdom one can truly realize the two selflessnesses, and with great compassion one can engage solely in the welfare of others, because the Lesser Vehicle does not have these. This