English
If one analyzes minute particles from all aspects, since minute particles are not real, one traces back to emptiness through the door of the reverse order of the twelve links of dependent origination, thereby realizing the selflessness of the form aggregate. The mind that grasps inwardly is similar to the momentary indivisible mind of the Hearers. The Ornament of Clear Realization states: "Because the understanding of the object of grasping is abandoned, and because grasping is not abandoned, the path like the horn of a rhinoceros, should be known as the true summary." Thus, the view of the Pratyekabuddha is also that the object of grasping is without inherent existence, and there is no coarse inner grasping mind, therefore realizing one and a half selflessnesses, so it is superior to the lower ones. However, like water that does not flow to the other shore, because it is believed that the momentary indivisible mind is the ultimate truth, it is inferior to the higher ones. Samadhi. Guided. The meditative concentration of the Pratyekabuddha is like this: when the oil in a lamp is exhausted, the flame that arises from it is extinguished. Then, the stream of clarity that arises from it is also exhausted. Similarly, purifying ignorance with clear and uninterrupted wisdom, which is the antidote to ignorance, is called exhaustion. By its power, the action arising from it is also exhausted, and then it is known that it is exhausted until old age and death. Thus, through the door of the reverse order of the outer twelve links of dependent origination, the attachment to the outer object of grasping is refuted, and through the door of the reverse order of the inner twelve links of dependent origination, the attachment to the inner grasping mind is refuted. This is the meditation of the Pratyekabuddha, which is spoken by all the Buddhas such as Samantabhadra, Vairochana, Shakyamuni, and others. Conduct and discipline are the same as those of the Hearers. Guided. The conduct and discipline of the Pratyekabuddha are in accordance with the Hearers, with special conduct. Guided. The special thing is that they strive to abide alone like the horn of a rhinoceros. Duration. Guided. Like the horn of a rhinoceros, between the eighty small eons of destruction, formation, abiding, and emptiness, which make up one great eon, for a hundred great eons, they listen to and contemplate the Buddha's teachings, the Hearer's Vinaya Pitaka, and tame their minds with the four preparatory paths, the three paths, and the twelve branches. When they reach the great accumulation path, they observe with clairvoyance where they will be born in the next life, and in order to fulfill their aspirations, they please all the Buddhas and Bodhisattvas.
Chinese
做了之后，精通六种智者之事物，也就是精通五蕴，精通十八界，精通十二处，精通四谛，精通十二缘起，精通补特伽罗，也就是精通根器的利钝，其中钝根随信行，利根随法行。精通六事之后，发愿说：愿我生于没有佛和菩萨居住的空旷之地。在那里出生之后，也不依赖善知识，而是凭借自己领悟的智慧，自己获得菩提。自己获得菩提之后，对于所化众生，身体要慈爱，但不要用语言来表达慈爱。因为没有发这么广大的愿，所以在一个座上生起五道，一下子证悟法性，但出生在空旷之地后，不用语言来宣说佛法。通过广大的资粮道，在一百大劫的三分之二的时间里，修学声闻乘的论藏，逐渐证悟暖位、顶位、忍位、世第一法四者的法性，并在未来以神通观察后，像上面一样没有发广大的愿。通过微小的资粮道，在一百大劫的三十分之一的时间里，修学声闻乘的论藏，逐渐证悟加行道的四种决择分和见道，但是，因为没有像上面一样发广大的愿，所以未来会出生在空旷之地。果有二，获得果的方式和利益他人的方式。第一，真实地说，在即将获得果位的那个生世，不依靠善知识，而是通过水月或者坟墓里的尸体等因缘，领悟缘起之义。观察坟墓里的尸体后，思考这是从哪里来的？是从衰老和死亡来的。那是从出生来的。那是从有（存在）来的。那是从取来的。那是从爱欲来的。那是从感受来的。那是从触来的。那是从六处来的。那是从名色来的。那是从识来的。那是从行来的。那是从无明来的。因为在一瞬间证悟了无明的自性光明。
English
Having done so, one becomes skilled in the six objects of the wise, namely, skilled in the five aggregates, skilled in the eighteen realms, skilled in the twelve sources, skilled in the four truths, skilled in the twelve links of dependent origination, and skilled in the individual, that is, skilled in the sharpness or dullness of faculties, wherein the dull-witted follow faith, and the sharp-witted follow the Dharma. Having become skilled in the six objects, one makes the aspiration: 'May I be born in an empty land where there are no Buddhas or Bodhisattvas.' Having been born there, may I not rely on virtuous friends, but may I attain enlightenment myself through the wisdom of self-realization. Having attained enlightenment myself, may I be loving in body towards sentient beings to be tamed, but may I not be loving in speech.' Because such a vast aspiration was not made, although the five paths are generated on one seat and the nature of reality is realized all at once, one is born in an empty land and does not teach the Dharma with speech. Through the great accumulation practice, having studied the Hearer's Pitaka for two-thirds of a hundred great eons, one gradually realizes the nature of heat, peak, forbearance, and the supreme Dharma, and in the future, having seen with clairvoyance, one does not make a great aspiration as before. Through the small accumulation practice, having studied the Hearer's Pitaka for one-thirtieth of a hundred eons, one gradually realizes the meaning of the four aspects of discernment of the path of joining and the path of seeing, but because one does not make a great aspiration as before, one will be born in an empty land in the future. There are two fruits: the way to attain the fruit and the way to benefit others. First, to speak directly, in that birth just before attaining the fruit, without relying on virtuous friends, one realizes the meaning of dependent origination through causes such as the moon in water or a corpse in a charnel ground. Having examined the corpse in the charnel ground, one thinks, 'Where did this come from? It came from old age and death. That came from birth. That came from existence. That came from grasping. That came from craving. That came from feeling. That came from contact. That came from the six sources. That came from name and form. That came from consciousness. That came from formation. That came from ignorance.' Because the self-luminous nature of ignorance is realized in an instant,
Chinese
当实践意义深刻的词语时，能领悟四谛的含义，并且没有轮回的痛苦。即使不说话，也能利益他人，因此，获得独觉佛的果位就像如意宝珠一样珍贵。由于亲身证悟了轮回中无漏的意义，因此被称为安住于胜乐之地。利他的方式是：例如，所谓的“后来”，指的是如意胜乐在获得阿罗汉果之后，在利益众生时，以各种化身来成办事业。自生的果实是勇士，无畏者，智慧敏捷者，神通无碍者等等。具有上身燃火，下身涌水的本领，在上述时机成办事业。在没有佛陀和菩萨住世的时期，也能成办事业。也就是，右边倾向于缘起，就讲缘起；左边倾向于四谛，就讲四谛；前面倾向于十善，就转十善法轮，利益众生。因为没有证悟内在微细的法无我，所以不善于用语言讲法，而是用化身的方式来成办事业。或者说，认为讲法是增添戏论的因，并且担心内在的禅定会被扰乱，所以不讲法。正如《现观庄严论》中所说：无论在何处，无论对何人，想要听取何种意义，想要如何听取，那么，在那里，对于那个人，那个意义，即使没有声音，也会那样显现。像这样的，就被称为独觉佛的乘，在所有的经、律、论中都广为人知。这是用教证来概括意义。例如，在《意合经》中也这样说：内外的一切事物都是十二缘起，所以要通过顺生的方式来了解，并且通过逆生的方式来证悟人无我，在此基础上，看到微细的法之一面是无我的，因此无法用语言来讲述佛法。在没有佛陀出世的时候，用身体的神通，以化身来示现诸法。因为这样说了，所以教证很明确。以上与前面所说的一致。༈ 。关于大乘和小乘的差别，《经庄严论》中说：所缘广大，以及修行二者，智慧精进广大，方
English
When practicing words with profound meaning, one can realize the meaning of the Four Noble Truths and be free from the suffering of samsara. Even without speaking, one can benefit others, therefore, attaining the fruit of a Pratyekabuddha is like a precious wish-fulfilling jewel. Because one directly realizes the meaning of being without outflows in samsara, it is called abiding in the supreme bliss realm. The way to benefit others is as follows: For example, the so-called "later" refers to how Wish-Fulfilling Supreme Bliss, after attaining Arhatship, accomplishes the welfare of beings by manifesting various emanations. The self-arisen fruits are the brave, the fearless, the swiftly intelligent, the unimpeded in miraculous powers, and so on. Possessing the ability to burn fire above and flood water below, they accomplish the welfare of beings in the aforementioned situations. They also accomplish the welfare of beings during periods when Buddhas and Bodhisattvas are not present. That is, to the right, they incline towards dependent origination and teach dependent origination; to the left, they incline towards the Four Noble Truths and teach the Four Noble Truths; in front, they incline towards the ten virtues and turn the wheel of the Dharma of the ten virtues, benefiting beings. Because they have not realized the subtle selflessness of phenomena, they are not skilled in teaching the Dharma with words, but accomplish the welfare of beings through emanations. Alternatively, it is said that they see teaching the Dharma as a cause for proliferation, and they do not teach because they fear disturbing their inner samadhi. As it is said in the Ornament for Clear Realization: "Wherever, to whomever, whatever meaning, and however one wishes to hear, there, to that person, that meaning, even without sound, will appear in that way." Such a one is known as the Pratyekabuddha Vehicle, which is widely renowned in all the Sutras, Vinaya, and Abhidharma. This is a summary of the meaning using scriptural authority. For example, in the Compendium of Intentions Sutra, it is also said: "All these internal and external phenomena are the twelve links of dependent origination, so they should be understood through the forward order, and through the reverse order, one should realize the selflessness of the person. On top of that, seeing that one aspect of subtle phenomena is selfless, therefore, one cannot express the Dharma with words. During times when Buddhas do not appear, one uses the miraculous powers of the body to show the Dharma through emanations." Because it is said in this way, the scriptural authority is clear. The above is consistent with what was said earlier. ༈ As for the difference between the Great Vehicle and the Small Vehicle, in the Ornament of the Sutras, it says: "The object is vast, as are the two practices, wisdom and diligence are great, and the me
Chinese
精通于地，乃是佛陀广大事业，因具足七大，故称为大乘。如是，为利有情，缘于甚深广大之法，以大悲成办自他之大利益，如实通达二无我之广大意义，发起难行无量之大精进，以空性和慈悲不住有寂之边，善巧方便，获得遍知佛陀，具足力量和无畏等，乃至轮回未空之间，以种种事业利益有情。总而言之，《名号赞》中说：以大悲和智慧，以及方便行利他之最胜。大乘分为因乘和果乘密咒金刚乘两种。首先，因乘中，有主张境为心的唯识宗，以及主张心离边际的中观宗。菩萨乘有三种：略说、广说、以及为确定而以教证归纳意义。首先是，于因乘菩萨乘中，广说并清晰阐释提升至三身之洲的意义，即是：此处宣说菩萨之体性、词义、分类三种，体性是：见解上，通过证悟人无我和法无我，为了他人的利益，生起愿行二菩提心，不住有寂之边，欲求成就二利任运之佛果。如龙树所说：以智慧不住有，以慈悲不住寂，不住轮回与涅槃，向不住者您敬礼。如是。词义是：断除二障及其习气故名为“净”，如实了知如所有性和尽所有性之智慧现前故名为“觉”，缘于如是意义故名为“心”，为自利不惧空性，为他利不惧舍弃头足手等而勇猛。如是说：断除二障即为净，了知所知即为