English
And, mostly it is conduct, fully ordained Upasaka, and Brahmachari Upasaka, there are six in total. The precepts to be protected by intermediate students are said to be twenty-two, twelve, and one hundred and seventy. These are the Vinaya of the Hearer Vehicle. The duration of the path, please ask, from initially entering through the door of the Four Noble Truths until the end of existence, how long does it take? The small kalpas of destruction, formation, emptiness, and abiding, eighty-one in total, are called one great kalpa. For those with superior faculties, one hundred such kalpas are needed. The word "etc." indicates that those with intermediate faculties need two hundred, and those with inferior faculties need three hundred. The fruit. Please ask, after obtaining the fruit of Arhatship, etc., after the suffering of the cycle of the three realms of existence ends, the Arhat noble ones, four pairs, have eight types of individuals, what are they? Namely, the Stream-enterer has two: the path to Stream-entry and the fruit of Stream-entry; the Once-returner has two: the path to Once-returning and the fruit of Once-returning; the Non-returner has two: the path to Non-returning and the fruit of Non-returning; the Arhat has two: the path to Arhatship and the fruit of Arhatship, totaling eight. Among them, the Stream-enterer, the path to Stream-entry, is manifested through the fifteen moments of the uninterrupted path of the Seeing Path, as stated in the Abhidharmakośa: "Among them, the fifteen moments are the path of seeing for the unseen to be seen." The sixteenth moment, having become manifest, is considered the fruit, the sixteenth moment is called the fruit. By this, all that is to be abandoned by seeing is abandoned, but that which is to be abandoned by meditation is not yet abandoned, and one will certainly attain Arhatship within seven or four rebirths as gods or humans, as stated in the scriptures: "The fruit not only abandons what is to be abandoned by meditation, but also, if it is attained as desired, it is the seventh time." The rebirths of gods and humans from one type to another, inwardly and outwardly abandoning the meditation-abandonments of the desire realm, the three great and the three intermediate, and the four great, are the path of liberation of the Seeing Path, as stated in the Abhidharmakośa: "Liberated from three or four types, from two or three lives to type to type." The Once-returner, having entered, is the one who has abandoned the fifth meditation-abandonment of the desire realm, as stated in the scriptures: "Having destroyed up to the fifth type, for the second is the entry." The one abiding in the fruit, having abandoned the sixth meditation-abandonment, as stated in the scriptures: "The sixth type having been exhausted, that is the one who returns once." The rebirths of gods and humans within the same type, afflictions.
Chinese
断除第七和第八品，是不还果位之殊胜者，是解脱之道。断尽七和八，唯一生和一障碍。如是说。天人等不同种类的生命中，断尽八种烦恼，勤奋于断除第九种烦恼的加行时，是不还果的入者，是无间道。断除欲界应断的第九品，是不还果的果位而已。断尽九种，故不还。如是说。不还果的殊胜果位，断除色界的九种障碍，是解脱之道。断除无色界的应断八品，是阿罗汉果的入者。断尽有顶的八种障碍，是趣入阿罗汉之本身。如是说。断除第九品，是阿罗汉的果位而已。断除三界应断的一切，是阿罗汉无学解脱之道。获得彼断尽和知彼断尽，彼时彼是无学阿罗汉。如是说。如果于欲界和色界二者中获得，则是有余依。出自《事句分别品》：未灭之身体，感受领受时，彼之心则解脱。如是说。如果于中阴和无色界中获得，则是无余依。有余依者，最终也成就无余依，身体于寂灭界中入于涅槃。何处身体坏灭，感受止息，一切念想分离，行近于寂灭，识灭尽，如是彼是痛苦之尽头。虽然如此认为，智者们认为于欲界之身体上，有余依和无余依皆可得。其中，从智慧的角度解脱，是无庄严。从等持的角度解脱，是有庄严。出自《现观庄严论》：根钝与根利，信与见所得，从种类至种类，唯一障碍生后亦，作者与非作者，去往色究竟，跳跃与半跳跃，处处跳跃，三跳跃至有顶之边际，见色之坏灭者，于法中寂静身现前，二十与贝若。如是说。声闻地的分类是：白净现见地，种姓地和第八地。
English
The abandonment of the seventh and eighth categories is the distinguished state of the Anāgāmin (Non-returner), which is the path of liberation. Having exhausted the seven and eight faults, it is one life and one obstacle. Thus it is said. Within one kind of different rebirths of gods and humans, one has finished abandoning eight afflictions. When striving in the application to abandon the ninth, it is the entering of the Anāgāmin, the unobstructed path. Abandoning the ninth category to be abandoned in the desire realm is merely the state of the Anāgāmin fruit. Having exhausted the nine aspects, hence the Non-returner. Thus it is said. That distinguished state of the Anāgāmin fruit, having abandoned the nine obscurations of the form realm, is the path of liberation. Abandoning the eight categories to be abandoned in the formless realm is the entering of the Arhat fruit. Having exhausted the eight obstacles of the peak of existence, it is entering into the Arhat itself. Thus it is said. Abandoning the ninth category is merely the state of the Arhat fruit. Abandoning all that is to be abandoned in the three realms is the path of liberation of the Arhat, the non-learner. Obtaining that exhaustion and knowing that exhaustion, at that time, that is the Arhat, the non-learner. Thus it is said. Furthermore, if obtained in the two, desire and form realms, it is with remainder. From the Chapter of Deliberate Utterances: With the unceasing body, when feeling is accepted, that mind is liberated. Thus it is said. If obtained in the intermediate state and the formless realm, it is without remainder. That with remainder also ultimately accomplishes without remainder, and that body passes into nirvāṇa in the realm of peace. Wherever the body is destroyed, feeling ceases, all conceptions are separated, actions are near pacification, and consciousness is extinguished, such is the end of suffering. Although it is thought so, the wise consider that on this body of the desire realm, both with remainder and without remainder can be obtained. Among them, liberation from the aspect of wisdom is without adornment. Liberation from the aspect of meditative absorption is with adornment. From the Ornament of Realization: Dull and sharp faculties, faith and attainment of vision, from lineage to lineage, even after being born with one obstacle, doers and non-doers, go to Akanishta, leaping and half-leaping, leaping everywhere, three leaps go to the ultimate end of existence, those who see the destruction of form, manifestly make the peaceful body in the Dharma. Twenty and Bero. Thus it is said. The classification of the Hearer's ground is: the ground of white clear seeing, the lineage ground, and the eighth ground.
Chinese
见地，薄地，离欲地，业果证悟地，声闻地，独觉地，如是。这些是通过教证来总结意义。复次，在密意汇集之教证中也如是说：舍弃极其可怖的无间业等，以调伏所化众生欢喜之律仪为基础。至于“乃至于”的意义是：修习见地和三摩地等，最终通过自己生起那个想法而获得阿罗汉果。那是从轮回中各自解脱，显现为名为声闻者的道路。如是宣说之故，那些教证在此论中被引入和引用，并且声闻乘的意义全部显明。独觉乘有两种：解释和通过教证来总结意义。第一种有七种：列举，入门和引用。解释独觉乘如下：体性，词义，分类三种。体性是：认为通过了悟人无我和法无我，从外境空性的角度，自己从三界轮回中解脱，获得阿罗汉果，如意自在的殊胜安乐之地。词义是：在最后有获得阿罗汉果的生世中，不依赖善知识的因缘，而是通过自己证悟的智慧，获得自生菩提。如《现观庄严论》中所说：为了证悟自生之自性，即使他人指示也不需要，如犀牛角般的智慧，显现为甚深。如是。分类有两种：如犀牛角般独自安住，以及如野葱般聚集而行持两种等。独觉乘的入门是：依靠前因并与后果相连，故称为缘起。十二支是指外缘起十二支和内缘起十二支。外缘起十二支是：种子，嫩芽，树干，树枝，花朵，果实等六支。那是与果实相连的。也就是，地作为基础，水聚集，火成熟，风摇动，天空开阔。
English
The ground of seeing, the ground of thinning, the ground of being free from desire, the ground of realizing actions, the ground of the Hearers, the ground of the Solitary Buddhas, and so on. These are summaries of meaning through scriptural authority. Furthermore, in the scripture that gathers the intention, it is said thus: Abandoning extremely terrifying actions such as the uninterrupted deeds, the basis is the discipline that tames beings to be tamed in a pleasing manner. As for the meaning of "and so on": Having practiced views and samadhi, etc., ultimately, by generating that thought oneself, one attains the Arhat fruit. That is liberation from samsara individually, appearing as the path called Hearers. Because it is spoken thus, those scriptures are introduced and cited in this treatise, and all the meanings of the Hearer Vehicle are made clear. The Solitary Buddha Vehicle has two aspects: explanation and summarizing the meaning through scripture. The first has seven aspects: enumeration, entry, and citation. The explanation of the Solitary Buddha Vehicle is as follows: nature, meaning of the term, and classification, three aspects. The nature is: believing that through realizing the selflessness of persons and the selflessness of phenomena, from the perspective of the emptiness of external objects, one liberates oneself from the three realms of samsara and attains the Arhat fruit, the supreme state of wish-fulfilling bliss. The meaning of the term is: in the last existence of attaining the Arhat fruit, without relying on the conditions of a virtuous friend, but through one's own wisdom of realization, one attains self-born enlightenment. As it is said in the Ornament for Clear Realization: "For the sake of realizing the self-born nature, even if others instruct, it is not needed; the wisdom like a rhinoceros horn is manifested as profound." Thus it is. There are two classifications: abiding alone like a rhinoceros horn, and practicing in a group like wild onions, two kinds, etc. The entry point of the Solitary Buddha Vehicle is: relying on the former cause and being connected with the latter effect, it is called dependent origination. The twelve are the twelve external dependent originations and the twelve internal dependent originations. The twelve external dependent originations are: seed, sprout, stem, branch, flower, and fruit, six branches. That is connected with the fruit. That is, the earth serves as the basis, water gathers, fire ripens, wind moves, and space opens up.
Chinese
区分。时间和变化有六种，因和缘有六和十二种。内在的十二缘起是：无明、行、识、名色、六处、触、受、爱、取、有、生、老死。这些是从顺生的角度来了解，从逆灭的角度来破斥。因此，顺生是轮回的因果，逆灭是解脱的因果，因此，进入这样的四谛之义，是独觉乘的入门。如果详细解释十二缘起的共同意义，有九种：体性、分类、作用、因果归纳为两类、多少生圆满、以三种烦恼归纳、无始无终之理、无作者之譬喻、远离常断而深奥，难以思议而稳固。第一，某事物依赖于某事物而生起。第二，分类有十二种：无明、行、识、名色、六处、触、受、爱、取、有、生、老死。其中，无明是遍计所执，是现见的所断，即不了解业因果，也不了解真如。行是无明所引发的实际造作之业，即非福业的不善行，福业的善行，以及舍受的不动行。识是这些业将识抛向受生之处。名和色是从识的因中，在胎儿时期获得蕴的阶段。六处是色蕴等圆满。触是境、根、识三者聚合，从而完全了知境并产生感觉。受是从此产生的苦乐舍受的体验。爱是对乐境的执着。取是追求境。有是这些引发的，积聚来世出生的业。生是，
English
Distinguish. Time and change have six types, and causes and conditions have six and twelve types. The twelve internal dependent originations are: ignorance, formation, consciousness, name and form, six sense sources, contact, feeling, craving, grasping, becoming, birth, and old age and death. These are understood from the perspective of arising, and refuted from the perspective of cessation. Therefore, arising is the cause and effect of samsara, and cessation is the cause and effect of liberation. Therefore, entering into the meaning of such four truths is the entrance to the Pratyekabuddha vehicle. If the general meaning of the twelve dependent originations is explained in detail, there are nine: essence, classification, function, cause and effect summarized into two categories, how many lives are completed, summarized by the three afflictions, the principle of beginninglessness and endlessness, the metaphor of no maker, profound by being free from permanence and annihilation, difficult to conceive and stable. First, something arises depending on something else. Second, there are twelve classifications: ignorance, formation, consciousness, name and form, six sense sources, contact, feeling, craving, grasping, becoming, birth, and old age and death. Among them, ignorance is the completely imputed, which is to be abandoned by direct perception, that is, not understanding the cause and effect of karma, and not understanding suchness. Formation is the actual action of karma aroused by ignorance, that is, non-virtuous actions of non-merit, virtuous actions of merit, and equanimity of immovable actions. Consciousness is that these karmas throw consciousness into the place of birth. Name and form are the stage of obtaining aggregates in the womb from the cause of consciousness. The six sense sources are the completion of the form aggregate and so on. Contact is the aggregation of object, sense faculty, and consciousness, thereby completely knowing the object and producing feeling. Feeling is the experience of pleasure, pain, and equanimity arising from it. Craving is attachment to pleasant objects. Grasping is pursuing objects. Becoming is what these arouse, accumulating the karma of future birth. Birth is,