Chinese
通过立下三种愿，在来世凭借愿力的力量，无需依赖其他上师的教诲，自己就能现证菩提。第二种是：一些声闻种姓不确定的人，通过调伏根器，自然而然地变成中等根器的时候，像前面一样，经历一百个劫积聚资粮等等。这里面有声闻的凡夫和圣者两种。后者又有入流果和一来果两种。第三种是：与大乘道的修行方式相似，将一百个大劫分为三部分：自佛的资粮道、加行道和见道算作一部分；修道的小、中六轮算作一部分；大轮三轮算作一部分。在这些阶段中，通过积聚资粮，无需依赖其他教诲，自己就能现证自佛的菩提。就像根本颂里所说：为了证悟自生之体性，即使他人教导也不需要。第二种是：《报恩经》中说：自佛们需要一百个大劫才能达到圆满。第三种分为：住处的差别、因的差别、说法的差别三种。第一种是：像犀牛一样，身体的住处独自居住；在僧团中修行时，与许多道友一同居住；语的住处，两者都主要安住在严厉的禁语中；意的住处，证悟甚深缘起，并且忆念三种解脱门而安住。第二种是：用神通观察，如果对他人有利益，据说就在村庄和城市等地方乞食；用神变使不信者生起信心，使有信心者安住在增上生和决定胜中。第三种是：用神通了知所化众生的根器差别，凭借往昔愿力的力量，以符合所化众生各自想法的身之行为来宣说佛法，因此能够生起他们所希望的证悟。这也是就主要方面而言的，如果是自生佛，不一定普遍存在不以有声的方式说法的情况。第四种是：在《菩提资粮论》和《正理火鬘论》中，虽然说声闻和自佛在断证方面没有差别，但在此庄严论中存在差别。
English
Having established three aspirations, in future lives, by the power of those aspirations, one will directly realize enlightenment without relying on the instructions of other teachers. The second is: Some individuals of uncertain Śrāvaka lineage, through taming their faculties, naturally become beings of middling faculties. As before, they accumulate merit for a hundred kalpas, etc. Here, there are two types of Śrāvakas: ordinary beings and noble ones. The latter are further divided into those who have attained only the stream-entry and those who have previously attained the once-returner stage. The third is: Similar to the way of traversing the Mahāyāna path, dividing a hundred great kalpas into three parts: one part for the self-realized one's accumulation of merit, the path of joining, and the path of seeing; one part for the six rounds of the small and medium paths of meditation; and one part for the three great rounds. During these stages, by accumulating merit, one directly realizes the enlightenment of the self-realized one without relying on the instructions of others. As it is said in the root text: 'For the sake of realizing the self-born nature, even if taught by others, it is not necessary.' The second is: In the Sutra of Repaying Kindness, it is said: 'The self-realized ones will attain perfection after a hundred great kalpas.' The third is divided into three: the difference in dwelling, the difference in cause, and the difference in teaching the Dharma. The first is: Like a rhinoceros, the dwelling of the body is solitary; when practicing in a sangha, one dwells together with many Dharma friends. The dwelling of speech, both primarily abide in strict silence. The dwelling of mind is to realize profound dependent origination and to abide while keeping the three doors of liberation in mind. The second is: By examining with clairvoyance, if it is beneficial to others, it is said that one wanders for alms in villages and cities, etc.; one makes the non-believers have faith through miracles, and it is said that one establishes the faithful in higher realms and definite goodness. The third is: By knowing the differences in the faculties of the beings to be tamed through clairvoyance, by the power of past aspirations, one teaches the Dharma through the actions of the body in accordance with the thoughts of each being to be tamed, and thus one is able to generate the realization they desire. This is also done primarily in terms of the main aspect. If it is a self-born Buddha, it is not necessarily the case that they do not teach the Dharma with sound. The fourth is: In the Bodhisattva-bhūmi and the Blaze of Reasoning, although it is said that there is no difference in abandonment and realization between Śrāvakas and self-realized ones, there is a difference in this Ornament.