Chinese
不变化和不决定就是会变成其他的。其中，趣入寂灭唯一道的种姓，是从资粮道小的时候就决定了种姓，而将菩提完全转变的种姓，只要没有现证无余涅槃，就有可能转变成大菩提，因此是不决定的种姓。《俱舍论》中说：“二者从学种姓转，能成佛及余三种。”意思是说，只要没有获得忍位，就有可能转变成大乘，获得忍位之后就不会了。因为获得忍位就不会堕入恶趣，而菩萨为了利益众生也会在恶趣中受生。中等以下的忍位也有可能转变成独觉的种姓，而从大的忍位开始，一切都是决定种姓，这样解释。根器是不依赖于其他二者，自性就是根器迟钝，否则，在他们之中也有随法行等根器敏锐的。发愿是为了自己一个人从轮回中解脱而发愿和发心。想法是：对于一切痛苦所包含的法，最初生起厌离心，中间远离贪欲，最终具有要获得解脱的想法。所缘是缘于声闻的律藏只讲人无我，因为只是追求对治烦恼障。修持是修持与获得寂灭之法相顺的闻思修三者等，并且进行实修。果实是获得已经穷尽痛苦，灭尽烦恼的寂灭。从《涅槃经》的章节中说：“身体坏灭感受凉，意识止息行寂灭，诸识灭尽如是者，此乃是苦之边际。”第二，独觉乘的行者，和前面一样有七个方面。种姓是安住于独觉的法性决定者，是如犀牛一样的种姓，不决定者是在僧团中修行的种姓。其他的就容易理解了。果实是与决定性的部分相符，以前没有在导师面前生起过。
English
Immutability and indeterminacy mean changing into something else. Among them, those of the lineage of the solitary path to peace are determined in their lineage from the small accumulation path, while those of the lineage that completely transforms into Bodhi may transform into great Bodhi as long as they have not directly realized Nirvana without remainder, so they are of an indeterminate lineage. The Treasury of Knowledge says: "The two turn from the lineage of learning, and can become Buddhas and the other three." This means that as long as one has not attained forbearance, one may turn into the Mahayana, but not after attaining forbearance. Because attaining forbearance does not lead to falling into evil destinies, and Bodhisattvas also take birth in evil destinies for the benefit of others. Those with intermediate or lower forbearance may also turn into the lineage of solitary realizers, but from great forbearance onwards, all are of a determined lineage, so it is explained. Faculties are dull by nature, without relying on the other two, otherwise, among them, there are also those with sharp faculties such as followers of the Dharma. Aspiration is to make aspirations and generate the mind of enlightenment in order to liberate oneself alone from samsara. The thought is: for all the dharmas contained in suffering, initially generating aversion, in the middle separating from desire, and finally having the thought of wanting to attain liberation. The object of focus is to focus on the Hearer's Pitaka, which only teaches the selflessness of the person, because it only seeks to counteract the afflictive obscurations. Practice is to practice and cultivate the three practices of hearing, thinking, and meditating, which are in accordance with attaining the Dharma of Nirvana. The fruit is the attainment of Nirvana, which has exhausted suffering and extinguished afflictions. From the chapter of the Nirvana Sutra, it says: "When the body is destroyed, feelings become cool, consciousness ceases, actions are pacified, and when all consciousnesses are extinguished, such is the end of suffering." Secondly, the practitioners of the Pratyekabuddha Vehicle have seven aspects as before. The lineage is those who abide in the determined nature of the Pratyekabuddha, who are like rhinoceroses, and the indeterminate are those who practice in the Sangha. The others are easy to understand. The fruit is in accordance with the decisive part, and has not been generated in the presence of a teacher before.
Chinese
未来没有佛陀出世时，自己现证道，如犀牛角般独自安住。先前修习了顺抉择分，没有获得沙门果，或者先前获得了轮回乃至不还果的沙门果，在没有佛陀出世时，成为在僧团中修行的独觉，获得穷尽痛苦的果位。确定独觉乘，需要通过五种方式来了解：种姓、道、真实成就、住处和行境。其中，种姓是：独觉乘的人们，在现证菩提之前，其自性就是烦恼微薄的种姓。因此，他们的心不入于喧嚣，而是欢喜独自寂静。而且自性就是悲心微小，因此他们不入于心之广大和利益有情，而是安住于心之微小。自性就是中等根器和具有我慢的自性，因此希望在没有导师和没有竞争对手的情况下现证圆满菩提。道有三种特征需要了解：如此，在此，安住于独觉种姓的某些人，在百劫中令佛陀欢喜，并使自相续成熟为独觉菩提，为了未来现证独觉菩提，精通蕴等六种应精通之事物，这是独觉的第一条道。另外，在此，有些人令佛陀欢喜后，依靠殊胜士夫听闻殊胜之法，并依靠如理作意，在导师处生起顺抉择分乃至忍位，并进行实修，但不能在此生现证真谛，如此，为了未来现证真谛和获得沙门果，精通蕴等六种，这是第二条道。另外，在此，有些人令佛陀欢喜等后，在此生获得了沙门之果位，但不能获得一切时处都极其圆满的阿罗汉果位，为了未来获得阿罗汉果位。
English
When there is no Buddha appearing in the future, one realizes the path oneself and abides alone like a rhinoceros horn. Having previously cultivated the aspects conforming to definite emergence without attaining the fruit of a renunciate, or having previously attained the fruit of a renunciate up to the stage of non-returner, one becomes a solitary realizer who practices in a community when there is no Buddha appearing, and attains the fruit of exhausting suffering. Establishing the vehicle of solitary realizer is to be understood through five aspects: lineage, path, genuine accomplishment, dwelling, and sphere of activity. Among these, the lineage is that those of the solitary realizer vehicle are by nature of a lineage with little affliction from before their manifest enlightenment. Therefore, their minds do not engage in busyness, but rather engage with delight in solitude. Also, they are by nature of little compassion, therefore they do not engage in great-mindedness and benefiting sentient beings, but rather engage in abiding in small-mindedness. They are by nature of middling faculties and a nature of practicing pride, therefore they wish to manifestly and completely awaken without a teacher and without a rival. The path is to be understood as having three characteristics: thus, here, some who abide in the lineage of solitary realizer please the Buddhas appearing for a hundred eons and completely ripen their continuum into solitary enlightenment, and in order to become solitary enlightened in the future, they become skilled in the six objects to be skilled in, such as the aggregates, this is the first path of the solitary realizer. Furthermore, here, some, having pleased the Buddhas appearing, rely on a superior individual to listen to the superior Dharma and rely on proper attention, and generate the aspects conforming to definite emergence up to tolerance in the presence of a teacher, and engage in manifest practice, but are not able to manifestly realize the truth in this very life; thus, in order to manifestly realize the truth and attain the fruit of a renunciate in the future, they become skilled in the six, such as the aggregates, this is the second path. Furthermore, here, some, having pleased the Buddhas appearing and so forth, attain the fruit of the renunciate's conduct in this life, but are not able to attain the arhat who is utterly perfect in all ways at all times; in order to attain the arhatship in the future.
Tibetan
་འབྲས་བུ་ཐོབ་པར་བྱ་བའི་ཕྱིར་ཕུང་སོགས་དྲུག་ལ་མཁས་པར་བྱེད་པ་ནི་ལམ་གསུམ་པའོ། ། ཡང་དག་པར་འགྲུབ་པ་ནི། འདི་ན་ལ་ལ་རང་སངས་རྒྱས་ཀྱི་ལམ་དང་པོ་བསྐལ་པ་བརྒྱ་ཚང་བར་ཚོགས་བསགས་ནས་དེའི་འོག་ཏུ་སངས་རྒྱས་འབྱུང་བ་མེད་པ་སློབ་དཔོན་མེད་པར་བྱང་ཆུབ་ཀྱི་ཕྱོགས་ཀྱི་ཆོས་སོ་བདུན་པོ་སྒོམས་ནས་རང་བྱང་ཆུབ་ཏུ་མངོན་པར་རྫོགས་པར་སངས་རྒྱས་ཏེ་ཉོན་མོངས་པ་ཐམས་ཅད་སྤངས་པའི་དགྲ་བཅོམ་པ་མངོན་སུམ་དུ་བྱེད་དོ། །ཁ་ཅིག་ནི་ལམ་གཉིས་པའམ་གསུམ་པ་ཁོ་ནས་རྒྱུ་དེ་དང་རྐྱེན་དེས་སངས་རྒྱས་འབྱུང་བ་མེད་པ་ན་སློབ་དཔོན་མེད་པར་བྱང་ཆུབ་ཀྱི་ཕྱོགས་ཀྱི་ཆོས་རྣམས་བསྒོམ་ནས་ཆོས་མངོན་པར་རྟོགས་པར་བྱེད་ཅིང་དགྲ་བཅོམ་པའི་འབྲས་བུ་ཡང་འཐོབ་བོ། །དེ་ལ་ཡང་དག་འགྲུབ་པ་དང་པོས་ནི་བསེ་རུ་ལྟར་གྱུར་པའི་རང་སངས་རྒྱས་སུ་འགྱུར་ལ། གཉིས་པ་དང་གསུམ་པས་ནི་ཚོགས་ན་སྤྱོད་པའི་རང་རྒྱལ་བར་འགྱུར་རོ། ། གནས་པ་ནི། བསེ་རུ་ལྟ་བུའི་རང་རྒྱལ་གང་ཡིན་དེ་ནི་གཅིག་པུ་ལ་དགའ་ཞིང་གཅིག་པུ་ལ་གནས་ལ་རྟེན་འབྲེལ་ཟབ་མོ་ལ་སོ་སོར་རྟོག་པར་ལྷུར་ལེན་པ་དང་སྟོང་ཉིད་མཚན་མེད་སྨོན་མེད་ཡིད་ལ་བྱེད་ཅིང་གནས་པར་འགྱུར་རོ། །ཡང་དག་འགྲུབ་པ་གཉིས་པ་དང་གསུམ་པ་ནི་གཅིག་པུར་གནས་པ་མ་ཡིན་གྱི་ཚོགས་ན་གནས་པར་འགྱུར་ལ་གནས་པ་ལྷག་མ་ནི་བསེ་རུ་ལྟ་བུ་དང་འདྲའོ། །རྒྱུ་བ་ནི། དེ་དག་ཐམས་ཅད་གྲོང་ངམ་གྲོང་རྡལ་གང་དུ་གནས་ཀྱང་རུང་སྟེ་དེ་དག་ལུས་དང་དབང་པོ་ཤིན་ཏུ་བསྡམས་པ་དང་དྲན་པ་ཤིན་ཏུ་གནས་པ་དང་གྲོང་ངམ་གྲོང་རྡལ་དེ་ཉིད་དུ་བསོད་སྙོམས་ལ་འཇུག་སྟེ། ཕ་རོལ་དམན་པ་རྣམས་ལ་སྙིང་རྩེ་བར་བྱེད་ན་ཡང་ལུས་ཀྱི་བརྩེ་བར་བྱེད་ཀྱི་ངག་གིས་ནི་མ་ཡིན་ཏེ་དེ་དག་གིས་ནི་ལུས་ཀྱི་ཆོས་སྟོན་པ་ཡིན་གྱི་ངག་གིས་ནི་མ་ཡིན་པའི་ཕྱིར་ཏེ། ཞེ་འགྲས་པ་བཟློག་པའི་ཕྱིར་རྫུ་འཕྲུལ་གྱི་རྣམ་པ་དུ་མ་སྟོན་པར་བྱེད་དོ། །དེ་ལྟར་རྫུ་འཕྲུལ་བསྟན་པ་ན་སྔོན་གྱི་སྨོན་ལམ་ལ་སོགས་པའི་མཐུས་མངོན་མཐོ་ངེས་ལེགས་ཀྱི་ལམ་ལས་བརྩམས་ཏེ་ཆོས་གང་བསྟན་པར་འདོད་པའི་ཆོས་ཀྱི་དོན་དེ་ཉིད་གདུལ་བྱའི་རྒྱུད་ལ་སྣང་བར་འགྱུར་ཏེ། མངོན་པར་རྟོགས་པའི་རྒྱན་ལས། གང་གང་དོན་ནི་གང་གང་ལ། །ཇི་ལྟ་ཇི་ལྟར་ཉན་འདོད་པ། །དེ་དེ་ལ་དོན་དེ་དང་དེ། །སྒྲ་མེད་ཀྱང་དེ་དེ་ལྟར་སྣང་། ཅེས་གསུངས་པ་ལྟར་རོ།། །། གསུམ་པ་ཐེག་པ་ཆེན་པོ་ས་ལ་སྔར་ལྟར་བདུན་ལས་བྱང་ཆུབ་སེམས་དཔའ་ཆོས་ཉིད་ངེས་པ་ལ་གན
Chinese
为了获得果实，精通蕴等六法是第三条道路。完全成就：在此，有些人首先在一百个劫中圆满积累资粮，然后在没有佛陀出现、没有导师的情况下，通过修习三十七道品而独自现证圆满正等觉成佛，并现前成为断除一切烦恼的阿罗汉。有些人仅通过第二或第三条道路，以该因和该缘，在没有佛陀出现时，在没有导师的情况下，通过修习菩提分法而证悟法，并获得阿罗汉果。其中，通过第一种完全成就的方式，会成为像犀牛一样的独觉佛；通过第二种和第三种方式，则会成为在僧团中修行的独觉者。安住的方式：像犀牛一样的独觉者，喜欢独自一人，安住于独自一人，专注于分别观察甚深缘起，并忆念空性、无相、无愿而安住。第二种和第三种完全成就的方式不是独自安住，而是安住在僧团中，其余的安住方式与像犀牛一样的独觉者相似。游行的方式：所有这些无论住在城镇还是乡村，都严密守护身语，保持高度的正念，并在该城镇或乡村中行乞。即使他们对低劣的他人心怀慈悲，也只是身体上的慈悲，而不是言语上的慈悲，因为他们是用身体来教法，而不是用言语来教法。为了遣除嗔恨，他们会示现各种神变。如此示现神变时，凭借往昔的愿力等力量，从增上生决定胜道开始，他们想要开示的法义就会显现在所化众生的相续中。如《现观庄严论》中所说：“于何何义复于何，如是如是欲听闻，于彼彼义彼彼事，无声然亦如是显。”就是这样。第三，大乘菩萨安住于如前七地中的法性决定
English
To attain the fruit, mastering the six aggregates, etc., is the third path. Perfect accomplishment: Here, some individuals first accumulate merit for a full hundred kalpas on the path of solitary Buddhas, and then, in the absence of a Buddha's appearance and without a teacher, they meditate on the thirty-seven wings of enlightenment and independently realize complete perfect enlightenment, becoming Buddhas and directly manifesting as Arhats who have abandoned all defilements. Some, through the second or third path alone, with that cause and that condition, in the absence of a Buddha's appearance, without a teacher, cultivate the Dharma of the wings of enlightenment and realize the Dharma, also attaining the fruit of Arhatship. Among them, through the first way of perfect accomplishment, one becomes a solitary Buddha like a rhinoceros; through the second and third ways, one becomes a solitary conqueror who practices in a sangha. The way of abiding: The solitary conqueror who is like a rhinoceros delights in being alone, abides in being alone, is diligent in separately contemplating profound dependent origination, and abides while contemplating emptiness, signlessness, and wishlessness. The second and third ways of perfect accomplishment do not abide alone, but abide in a sangha, and the remaining way of abiding is similar to that of a rhinoceros-like solitary conqueror. The way of wandering: All of these, wherever they reside, whether in a town or village, strictly guard their body and senses, maintain high mindfulness, and engage in begging in that town or village. Even if they have compassion for inferior others, it is only bodily compassion, not verbal compassion, because they teach the Dharma with their body, not with their words. In order to dispel hatred, they manifest various kinds of miracles. When miracles are shown in this way, through the power of past aspirations, etc., starting from the path of higher realms and definite goodness, the meaning of the Dharma that they wish to teach will appear in the minds of the disciples. As it is said in the Ornament for Clear Realization: "Whatever meaning, for whatever, in whatever way one desires to hear, that meaning, that thing, appears in that way, even without sound." That is how it is. Third, the Bodhisattva of the Great Vehicle abides in the certainty of the Dharma nature in the seven grounds as before.