Chinese
此外，其余七项也是痛苦。” 如是说。如果将这些置于产生生命的因果关系中，那么，如上所述，五毒和因时之识是因，而名色等六种痛苦以及果时之识和第七项是果。或者，如果将识视为因，则也有人说有六因六果。在多少世中圆满呢？在三世中圆满，如《俱舍论》所说：“有之轮转无初始，此乃缘起之，十二支分三部分。前后末端各二二，中间八支具圆满。”因此，前际的末端是无明和行二者，后际的末端是生和老死二者，中间是识等其余八者。如此内外之缘起如何流转呢？外缘起以多少的方式流转，内缘起对于无身者是习气，对于有身者是实际流转。通过此门如何进入呢？一般来说，我们自己国家的人民傲慢和悲伤较多，而为他人着想的慈悲心较少，因此，根器敏锐、喜欢独自居住如同犀牛角的人，需要一百个劫来积累资粮道的资粮；喜欢大众集会、根器中等、广泛积累资粮者，需要一百世（包括忍位以下）；根器迟钝、少量积累资粮者，需要十三世来积累资粮，这包括见道十五刹那以下。如果区分后两者，则有未曾修习声闻乘和已修习声闻乘两种资粮积累方式。在后者中，又有仅仅是声闻异生和已证圣果两种。已证圣果者，又有仅仅是预流果和一来果两种。当这些人进入我们自己国家的道时，实事论者说从先前已行之道的剩余部分进入，但中观宗则认为必须从我们自己国家的资粮道进入，因为对于证悟色法无我的究竟，必须先行证悟并持续修习此道。无论如何，要知道这三者都没有通过此所依获得菩提的机缘，为了成就愿望，需要通过听闻和思考声闻乘的藏经来了解五蕴。
English
Furthermore, the remaining seven are also suffering." Thus it is said. If these are placed in the context of the cause and effect of generating life, then, as mentioned above, the five poisons and the consciousness of the causal time are the cause, while the six sufferings such as name and form, and the consciousness of the resultant time and the seventh, are the result. Or, if consciousness is counted as a cause, it is also said that there are six causes and six results. In how many lifetimes is it completed? It is completed in three lifetimes, as stated in the Treasury of Knowledge: "The wheel of existence has no beginning, this is the dependent arising, its twelve branches are in three parts. At the beginning and end are two each, and in the middle, eight are fully complete." Therefore, the end of the past is ignorance and action, the end of the future is birth and old age and death, and in the middle are the remaining eight, such as consciousness. How do these external and internal dependent arisings revolve? The external dependent arisings revolve in terms of quantity, and the internal dependent arisings are imprints for the bodiless, and actually revolve for the embodied. How does one enter through this gate? Generally, the people of our own country have more pride and sadness, and less compassion for others. Therefore, those with sharp faculties who like to live alone like a rhinoceros horn need a hundred eons to accumulate the accumulation of the path of accumulation; those who like to gather in large groups, have medium faculties, and accumulate extensive merit need a hundred lifetimes (including those below the level of patience); those with dull faculties who accumulate little merit need thirteen lifetimes to accumulate merit, which includes the fifteen moments of the path of seeing and below. If we distinguish between the latter two, there are two ways of accumulating merit: those who have not previously practiced the Hearer Vehicle and those who have practiced it. In the latter, there are those who are merely Hearer ordinary beings and those who have already attained the fruit of the arhat. Among those who have attained the fruit of the arhat, there are those who have only attained the stream-enterer and those who have attained the once-returner. When these people enter the path of our own country, the realists say that they enter from the remainder of the path that has already been traversed, but the Madhyamikas believe that one must enter from the path of accumulation of our own country, because for the ultimate realization of the selflessness of phenomena, one must first realize and continuously meditate on this path. In any case, know that none of these three have the opportunity to attain enlightenment through this basis, and in order to fulfill aspirations, one needs to understand the five aggregates by listening to and contemplating the Hearer Vehicle's scriptures.
Chinese
界、处、缘起、是处非处、谛，于此六处善巧，愿能生于无佛亦无声闻之刹土。既生之后，亦愿能从彼所依，道之证悟自然生于自相续中。于所化机以身之表示法，莫以语之门示之。如是发三种愿已，即于佛与声闻所未摄受之世间受生。如《中观根本慧论》云：诸佛未出世，声闻皆灭尽，正觉智慧者，无依而生起。如是。于彼所依，不需师徒，即成自然之比丘。见弃于坟场之骨骸等为缘，厌离轮回，由了悟内外缘起之义而趣入。见解者，了悟人无我与声闻相同。于此之上，虽了悟法我之半，即有分之极微尘，有分与无分二者皆无自性，然仍执着刹那之执着心为胜义谛，且认为轮涅为缘起之因果，故名为了悟半个与二分之无我。如《现观庄严论》云：为遣除所取境之分别，及为不遣除能取之故，如依处珊瑚之道，应知为正摄。如是。如《见次第》云：如是独觉之乘，外境十二唯如幻，尘亦胜妙无方分，识之刹那许为实。如是。如《菩提道次第论》云：于一切业及烦恼，若不解为了平等性，且执着缘起因果者，此乃独觉之地。如是说。戒律与声闻相同。如《分辨幻化之钥匙》云：声闻独觉守护之界限，乃二百五十之律仪。如是。修法者，虽于《事部》中说如声闻般修习，然如《现观庄严论》等所许，有差别。于四谛之无常等十六之上，遮止缘起之顺生，而修习十二缘起之逆生空性，次第井然。
English
Having become skilled in the six places, namely realms, sources, dependent origination, what is and is not possible, and truth, may I be born in a realm where there are no Buddhas or Shravakas. Having been born, may the realization of the path arise naturally in my mindstream from that basis. May I teach the Dharma to those to be tamed through bodily gestures, and not through the gateway of sound. Having made these three aspirations, I take birth in a world not fully embraced by Buddhas and Shravakas. As it is said in the Root Verses on the Middle Way: When Buddhas have not appeared, and Shravakas have all passed away, the wisdom of the Pratyekabuddha arises independently. Thus it is. On that basis, without teachers or disciples, one becomes a naturally arising Bhikshu. Through the causes of seeing bones abandoned in a charnel ground, one becomes disillusioned with Samsara, and enters through understanding the meaning of internal and external dependent origination. As for the view, the realization of the selflessness of persons is the same as that of the Shravakas. On top of that, although one realizes half of the self of phenomena, that is, the part that includes subtle particles with and without parts, as being without inherent existence, one still regards the momentary mind of grasping as ultimately true, and believes that Samsara and Nirvana are the cause and effect of dependent origination. Therefore, it is called the realization of one and a half selflessnesses. As it is said in the Ornament for Clear Realization: In order to abandon the conception of the object of grasping, and because grasping is not abandoned, the path is like the coral tree of dependence, it should be known as being well summarized. And as it is said in the Stages of Views: Likewise, the vehicle of the Pratyekabuddhas, the twelve external realms are just like illusions, even particles are superior, not established by parts, the moment of consciousness is consistent as a substance. And as it is said in the Stages of the Path: For all actions and afflictions, if one does not understand equality, and if one holds onto dependent origination as cause and effect, this is the ground of the Pratyekabuddha. Thus it is said. The discipline is the same as that of the Shravakas. As it is said in the Key to Distinguishing Illusions: The boundary of protection for Shravakas and Pratyekabuddhas is the Vinaya of two hundred and fifty. Thus it is. As for meditation, although it is said in the Section on Deeds to meditate like the Shravakas, as is accepted in the Ornament for Clear Realization and others, there is a difference. On top of the sixteen of impermanence and so forth of the four truths, one meditates on the twelve links of dependent origination in reverse order, having blocked the arising of dependent origination in forward order, in an orderly fashion.
Chinese
此外，观察坟地的骨头，了解到这是由死亡而来，而死亡又是由出生而来等等，直到无明。认识到无明可以通过证悟无我的智慧来断除，从而使道依赖于自身的相续。像这样，衰老和死亡是痛苦的本质，因此，通过思考它们由出生而来的次第，证悟痛苦的真谛。通过思考出生止息导致衰老和死亡止息等的止息次第，进入灭谛。无明是集谛的根本，因此，通过思考从它产生诸行的次第，证悟集谛。通过思考无明止息导致诸行止息等的止息次第，以及修持无明的对治——无我等等，从而了解道谛的自性。因此，以这样的方式进行修持。 行为方面：不以语言向所化众生说法，而是以身体的姿势来示法。也就是说，对于那些寻求十善业、四圣谛和十二缘起的所化众生，一个姿势的指示就能让他们各自理解。如《现观庄严论》所说：“于何何义之何何，如是如是欲听闻，于彼彼义彼彼义，无声然彼如是显。”又如《玉塘》所说：“行为以境之神变，于利他分少许行。” 果：对于像犀牛一样根器敏锐的人，独自安住，依靠第四禅的极致，在同一个座垫上圆满了五道，从而证悟了如意自在的至高之地，通过了知灭尽和不生而证得阿罗汉果。如《俱舍论》所说：“佛与犀牛菩提，禅定之极皆一处，此前解脱分相同。”据说，此宗认为临终的菩萨是处于资粮道上的补特伽罗。对于像鹦鹉一样根器迟钝的人，成群安住，即大小二种资粮加行，依次在同一个座垫上现证四道和三道。 此外，虽然在《菩萨地》等论典中认为声闻和独觉在断证方面有差别，但根据《现观庄严论》的观点，存在差别是合理的。因为声闻阿罗汉证悟人无我达到究竟，而独觉阿罗汉证悟所执著的法无我达到究竟。
English
Furthermore, by observing the bones in a charnel ground, one understands that this arises from death, and that death arises from birth, and so on, up to ignorance. Recognizing that ignorance can be abandoned by the wisdom that realizes selflessness, one then makes the path dependent on one's own continuum. Like this, aging and death are the nature of suffering, therefore, by contemplating the order in which they arise from birth, one realizes the truth of suffering. By contemplating the order of cessation, such as the cessation of birth leading to the cessation of aging and death, one enters the truth of cessation. Ignorance is the root of the origin of suffering, therefore, by contemplating the order in which actions and so forth arise from it, one realizes the truth of the origin of suffering. By contemplating the order of cessation, such as the cessation of ignorance leading to the cessation of actions, and by cultivating the antidote to ignorance—selflessness and so forth—one understands the nature of the truth of the path. Therefore, one cultivates in such a way. In terms of conduct: one teaches the Dharma to those to be tamed not with speech, but with bodily gestures. That is, for those to be tamed who seek the ten virtues, the four truths, and the twelve links of dependent origination, a single gesture of instruction will cause them to understand individually. As the Ornament for Clear Realization says: "Whatever, whatever meaning of whatever, just as, just as one wishes to hear, for that, that meaning, that, that, without sound, yet that, that appears thus." And as Yuthang says: "Conduct, with the magical powers of the object, performs some portion of benefiting others." As for the result: For those with sharp faculties, like a rhinoceros, dwelling alone, relying on the extreme of the fourth dhyana, one completes the five paths on a single seat, thereby realizing the supreme place of wish-fulfilling bliss, and by knowing exhaustion and non-arising, one attains the arhatship. As the Treasury says: "Buddhas and rhinoceroses, enlightenment, the extreme of meditation, all in one place, before that, the divisions of liberation are similar." It is said that this tradition considers a Bodhisattva at the end of their life to be a person on the path of accumulation. For those with dull faculties, like parrots, dwelling in groups, namely the two accumulations of merit and application, great and small, one sequentially realizes the four paths and the three paths on a single seat. Furthermore, although in texts such as the Bodhisattva Grounds, it is held that there is a difference in what is abandoned and realized between Hearers and Solitary Realizers, according to the view of the Ornament for Clear Realization, it is reasonable that there is a difference. Because a Hearer Arhat realizes the selflessness of persons to the ultimate extent, while a Solitary Realizer Arhat realizes the selflessness of phenomena that are grasped at to the ultimate extent.