English
Wisdom has disappeared. Why are they called Hearers? In their last existence, they listen to the Dharma with sound and proclaim what they have heard with sound to others, therefore they are called Hearers, as it is an effort made for themselves alone. Furthermore, if one hears the Mahayana Dharma and proclaims it to others, it is called Hearing Proclamation. In the Lotus Sutra, it is said: Lord, today we have become Hearers, dedicated to correctly proclaiming the supreme Bodhi, the sound of the Bodhisattvas is also perfectly complete, therefore we are like inexhaustible Hearers. Having thus explained the ten divisions of Hearers, what are the divisions of the grounds? In the Sutra it says: The ground of pure white appearance, the ground of lineage, the eighth ground, the ground of seeing, the ground of thinness, the ground free from desire, the ground of realizing what has been done, the ground of Hearers, and the ground of Solitary Buddhas. The first is accumulation, because it is the path of conducive conditions for liberation. The second is the path of preparation, because from there the lineage is determined. The third is entering the stream of the fruit, because counting from above it is the eighth. The fourth is the position of the stream-enterer fruit, because it is the path of seeing, the path of liberation. The fifth is the position of the once-returner fruit, because all the afflictions of the desire realm have been abandoned. The sixth is the position of the non-returner fruit, because all the afflictions of the desire realm have been abandoned. The seventh is the position of the Arhat fruit, because defilements are exhausted, and it is the realization that what has to be done has been done. The eighth is the Hearer's ground, which is the three entrants of the second, third, and fourth fruits not previously mentioned, which is established with a general name for a specific aspect. The Solitary Buddha's ground is the Solitary Buddha's ground itself that will appear below. Some do not count the ground of pure white appearance, then there are eight grounds. Third, summarizing with scriptural authority: In the 'Compendium of Intentions' it says: Abandoning extremely terrifying actions, taking up the conduct of pleasing intention, destroying the root of truth oneself, it appears as the path of individual liberation. Thus it is said. In 'The Clear Light that Distinguishes All Vehicles', the seventh chapter on the classification of Hearers is complete.
Chinese
这是教义，详细解释和经文依据。首先，对于根器最差的中等独觉乘，如下所述。其次，详细解释分为七个方面：入门、见解、禅定、行为、戒律、道之长短和果。首先是入门。总纲中说：“十二缘起是入门之道。”这是什么意思呢？有顺生的轮回之法的十二缘起，以及逆生的寂灭之法的十二缘起。第一种又分为两种：外和内。前者是依靠吉祥的势力果来证悟，有与因相关的六个，与果相关的六个。前者是：地为基础，水凝聚，火成熟，风摇动，空提供机会，时间变化。后者是：种子，幼苗，树干，树枝，花，果实。因此，通过缘起顺生和逆生，证悟因果的不成立。第二种是内，依靠坟地的骨架，证悟不成立。即：无明，行，识，名色，六入，触，受，爱，取，有，生，老死。通过内在的缘起逆生和顺生，证悟执着的粗重无自性，内在的刹那自明与声闻相同。玉塘说：声闻和独觉的胜义谛相同，世俗显现的差别在于，色蕴的一切法，都受缘起因缘的支配。第二是见解。总纲中说：见解从外道微尘开始，色蕴无我。因此，通过上述缘起逆转，证悟色蕴十四等无我，但没有证悟非能辨识的无我，也没有证悟补特伽罗刹那无分空性。导师谛라마提说：为了舍弃对色蕴的执着，即使不舍弃执着，也是像犀牛角的道路。这有两种：像犀牛角一样独自居住，像鹦鹉一样住在僧团中。修行者的补特伽罗，以及僧团的方式，以及道路的行进方式
English
These are the teachings, detailed explanations, and scriptural bases. Firstly, for the average Pratyekabuddha Vehicle of the lowest faculties, it is as follows. Secondly, the detailed explanation is divided into seven aspects: entry, view, samadhi, conduct, discipline, length of the path, and fruit. First is the entry. The general outline states: "The twelve links of dependent origination are the gateway." What does this mean? There are twelve links of dependent origination of cyclic existence that arise in a forward manner, and twelve links of dependent origination of cessation that arise in a reverse manner. The first is further divided into two: outer and inner. The former is realized by relying on the power of auspiciousness, with six related to the cause and six related to the result. The former are: earth as the foundation, water gathers, fire ripens, wind moves, space provides opportunity, and time changes. The latter are: seed, sprout, trunk, branch, flower, and fruit. Therefore, through the arising and reversing of dependent origination, one realizes the non-establishment of cause and effect. The second is inner, relying on the skeleton in the charnel ground, one realizes non-establishment. Namely: ignorance, formation, consciousness, name and form, six sense sources, contact, feeling, craving, grasping, existence, birth, old age, and death. Through the inner dependent origination reversing and arising, one realizes that clinging to the coarse is without self-nature, and the inner instantaneous self-illumination is the same as that of the Shravakas. Yu Thang said: The ultimate truth of Shravakas and Pratyekabuddhas is the same, the difference in conventional appearance is that all phenomena of the aggregates of form are under the control of dependent origination and conditions. Second is the view. The general outline states: "The view starts from the external atom, the aggregates of form are without self." Therefore, through the above-mentioned reversal of dependent origination, one realizes that the aggregates of form, fourteen, etc., are without self, but one does not realize the selflessness of the non-discriminating, nor does one realize the emptiness of the partless moment of the individual. Master Tira Mati said: In order to abandon the clinging to the meaning of form, even if one does not abandon clinging, it is like the path of a rhinoceros horn. There are two types: living alone like a rhinoceros horn, and living in a sangha like a parrot. The practitioner's individual, the way of the sangha, and the way of traversing the path
Chinese
应当知晓，犀牛角和果实安住于自利，为利他而行是第五点。第一，如犀牛角一般，三乘根器敏锐者，厌离心强，慈悲心弱，喜好独处。第二，积聚资粮之理：福德资粮，依赖于以出离心为基础的清净戒律，以解脱分善根所摄持，积聚至一百劫之间。《俱舍论》中说：“犀角百劫因。”积聚资粮，当资粮变得非常广大之时，以神通观察受生之处，为了成就所发之愿，智慧资粮依赖于声闻的律藏，精通蕴、界、处、谛、缘起、补特伽罗和智者的六种意义之后，愿能转生到没有佛和声闻的空旷刹土。而且，不向他人展示，愿能以自己证悟的智慧行道。从获得菩提开始，对所化众生生起身体的慈爱，愿能生起语言的慈爱。如此以发愿来积聚资粮。第三，行道之理：前往尸陀林，依靠资粮道的所依，死后以愿力的力量，转生到空旷的刹土，前往尸陀林，思考骨头从何而来，从而以顺生和逆生的方式了悟缘起，依靠禅定而现前五道。《俱舍论》中说：“诸佛不在此，声闻亦已尽，独觉之智慧，无有稳固生。”又说：“从导师到菩提犀角间，禅定边际唯一依。”第三，三摩地：如油尽灯灭一般，是无明的对治，并且觉性自明，不间断地毗钵舍那，断除所断的无明之后，作为对治的毗钵舍那之想也灭尽，直至老死也灭尽。如此逐渐地，如热病一般，作为对治的三摩地变得强大，业和烦恼的执着二者止息。以见断的方式使所知四谛灭尽之后，精勤于禅定，能够压制五道八地以下。
English
It should be known that the rhinoceros horn and the fruit abide in self-interest, and acting for the benefit of others is the fifth point. First, like a rhinoceros horn, those with sharp faculties in the three vehicles have a strong sense of renunciation, weak compassion, and enjoy solitude. Second, the method of accumulating merit: The accumulation of merit relies on pure discipline based on renunciation, and is gathered by the virtues that are in accordance with liberation, accumulating up to a hundred kalpas. The Treasury says: "The rhinoceros horn is the cause of a hundred kalpas." When the accumulated merit becomes very vast, observing the place of rebirth with clairvoyance, in order to fulfill the vows made, the accumulation of wisdom relies on the Vinaya Pitaka of the Shravakas, mastering the aggregates, elements, sense bases, truths, dependent origination, the individual, and the six meanings of the wise, may I be born in an empty land without Buddhas and Shravakas. Moreover, not showing it to others, may I travel the path with the wisdom of my own realization. From the moment of attaining enlightenment, may I develop bodily love for the beings to be tamed, and may I develop verbal love. Thus, accumulating merit through aspiration. Third, the method of traversing the path: Going to the charnel ground, relying on the support of the path of accumulation, after death, by the power of aspiration, being born in an empty land, going to the charnel ground, thinking about where the bones come from, thereby understanding dependent origination in forward and reverse order, relying on meditation to manifest the five paths. The Treasury says: "The Buddhas do not reside here, the Shravakas have also passed away, the wisdom of the Pratyekabuddhas arises greatly without stability." It also says: "From the teacher to the Bodhi rhinoceros horn, meditation is the only reliance on the edge." Third, Samadhi: Like a lamp that has run out of oil, it is the antidote to ignorance, and awareness is self-illuminating, without interruption of vipassanā, after eliminating the ignorance to be abandoned, the perception of vipassanā as an antidote also ceases, and even old age and death cease. Gradually, like a fever, the Samadhi as an antidote becomes powerful, and the attachment to karma and afflictions both cease. After exhausting the knowable four truths through the path of seeing, diligently engaging in meditation, one is able to suppress the five paths below the eighth ground.
Chinese
然后直到老死，像这样两种执着止息，佛陀说这是禅定。如是。第四是行持：少数年轻者通过某些行为而超胜，据说通过上身燃火、下身涌水等神变，来成办利益。第五是戒律：如同声闻的章节一样。总纲中说：行持戒律与声闻，相似而行有差别，独自居住是转变。因此，像犀牛一样的自生佛，独自居住，断绝争吵，如法守护十善别解脱戒律，努力于沐浴和洁净，成办如意宝珠的果实。总纲中说：独自居住是成办者。如是。第六是道之长短：在一百个大劫中，使所有佛和菩萨都欢喜，如佛陀所说，通过修习智者的受用，以大资粮道之资粮行持之法，从一百个大劫的三分之二左右开始进入加行道。据说压制了三个小资粮。即使诸法逐渐退转，因为没有广泛地发起利益众生的愿望，所以仅仅依靠愿望。总纲中说：一百个大劫中，精勤修习佛陀的教言，即使逐渐证悟诸法，因为没有广泛地发起愿望。如是。第七是果，分二：获得果的方式和利益他人的方式。第一，身如犀牛，语不言说，意是三解脱门，恒常安住于以道四谛和缘起而了悟意义。总纲中说：在获得果的生世中，依靠善知识，当水月等因缘，或者修习分别语时，见到真谛而灭尽有，安住于如意至乐地。如是。此利益他人的方式，因为是有欲界的所依，所以在行乞时，独自游走，以身体的神变来利益他人，以身体来宣说佛法。《现观庄严论》中说：于何何义为何何，如何如何
English
Then, until old age and death, when these two attachments cease in this way, the Victorious One said that this is meditation. Thus it is. Fourth, the conduct: Some young ones excel by performing certain actions, and it is said that they accomplish benefit through miraculous displays such as flames blazing from the upper body and water gushing from the lower body. Fifth, the discipline: It is the same as in the chapter on the Hearers. The General Summary states: Conduct and discipline are similar to those of the Hearers, but the difference is that residing alone is transformative. Therefore, the self-realized one, like a rhinoceros, dwells alone, abandoning quarrels, properly guarding the vows of the ten virtues and individual liberation, striving for bathing and cleanliness, and accomplishing the fruit of the wish-fulfilling jewel. The General Summary states: Dwelling alone is the means of accomplishment. Thus it is. Sixth, the duration of the path: For a hundred great eons, making all Buddhas and Bodhisattvas rejoice, and as it is said in the Buddha's teachings, by training in the enjoyments of the wise, the practices of accumulation are the great path of accumulation. From about two-thirds of a hundred great eons, one enters the path of joining. It is said that three small accumulations are suppressed. Even if the dharmas gradually decline, because one has not extensively made aspirations to benefit sentient beings, one relies only on aspirations. The General Summary states: For a hundred great eons, by diligently studying the Buddha's teachings, even if one gradually realizes the dharmas, because one has not extensively made aspirations. Thus it is. Seventh, the fruit, divided into two: the way of obtaining the fruit and the way of benefiting others. First, the body is like a rhinoceros, the speech does not speak, the mind is the three doors of liberation, and one constantly abides in understanding the meaning through the Four Noble Truths and dependent origination. The General Summary states: In the birth of obtaining the fruit, by relying on a virtuous friend, when conditions such as water and moon, or when practicing analytical words, one sees the truth and exhausts existence, and abides in the supreme bliss of the wish-fulfilling ground. Thus it is. This way of benefiting others, because it is dependent on the desire realm, when engaging in alms-seeking, one wanders alone, benefiting others through the miraculous powers of the body, and teaches the Dharma with the body. The Ornament for Clear Realization states: For whatever purpose, for whatever,