Chinese
所谓“一乘”。中等乘，即是声闻乘，又可分为五种。进入之门，是通过十二缘起的门径进入。其中，对外在的十二缘起和支分的理解方式是：通过果的角度来理解。也就是通过稻芽或者树木的角度来考察理解。也就是考察这个果是从哪里产生的，从而得知是从花朵产生的。同样地，从哪里到哪里截断根源呢？从种子生长的过程中，有六个因和四大等六个缘。这样，通过考察十二者聚合而生长的现象，从而理解其无自性。同样地，内在的缘起也是如此。去往墓地，考察人的尸体。首先，看到轮回的过患，即衰老和死亡。然后考察这是从哪里产生的，从而得知其原因是出生。同样地，从上到下追溯根源，直到无明为止，从而理解因果关系。首先，考察轮回是如何产生的。由于无明，即不了解执着于自我的缘故，从而造作各种行为。做了这些行为，就在阿赖耶识上熏染习气。熏染了习气，就形成了名和色。产生了名和色，六处就接触外境。接触外境，就通过触来界定。通过触的界定，就通过受来体验。通过体验，就产生了贪爱的欲望，如同湿润一般。产生了如同湿润一般的欲望，就通过取来追求。通过追求，就使有（bhava）的习气变得强大。变得强大，就获得出生。获得出生，就产生衰老和死亡。然后，考察无明是否可以断除，从而从轮回的顺流中逆转，朝着完全清净的方向考察。从而理解无明是可以断除的。当不了解执着于自我的无明，理解为无我时，就转变为智慧的觉性。因此，无明就断灭。无明断灭，就不会造作各种行为。不造作各种行为，就不会在阿赖耶识上熏染习气。不在阿赖耶识上熏染习气，就不会转变为名和色，即五蕴。
English
That which is called "Ekayana." The middle vehicle, which is the vehicle of the Pratyekabuddha, can also be divided into five types. The gate of entry is through the gate of the twelve links of dependent origination. Furthermore, the way to understand the external dependent origination and the twelve links is to understand it from the perspective of the result. That is, it is understood by examining the sprout of a rice plant or a tree. That is, by examining where this fruit came from, it is understood that it came from a flower. Similarly, from where to where is the root cut off? From the process of the seed growing, there are six causes and six conditions, including the four great elements. Thus, by examining the phenomenon of arising from the gathering of the twelve, it is understood that it has no inherent nature. Similarly, the internal dependent origination is also like this. Going to the charnel ground and examining the corpse of a person, first, seeing the faults of samsara, namely old age and death, and then examining where this came from, it is understood that its cause is birth. Similarly, by tracing the root from top to bottom, until ignorance, the relationship of cause and effect is understood. First, by examining how samsara arises in the usual way, it is due to ignorance, that is, due to not understanding attachment to self, various actions are performed. By doing these actions, habits are imprinted on the alaya consciousness. By imprinting habits, name and form are formed. When name and form arise, the six sense bases contact objects. Contacting objects, it is defined by touch. Through the definition of touch, it is experienced through feeling. Through experience, craving arises, like moisture. When craving arises like moisture, it is pursued through grasping. Through pursuit, the habit of existence (bhava) becomes powerful. Becoming powerful, birth is obtained. Obtaining birth, old age and death arise. Then, by examining whether ignorance can be eliminated, thus reversing from the flow of samsara and examining towards the direction of complete purification, it is understood that ignorance can be eliminated. When ignorance, which does not understand attachment to self, is understood as non-self, it is transformed into the wisdom of awareness. Therefore, ignorance is eliminated. When ignorance is eliminated, various actions are not performed. When various actions are not performed, habits are not imprinted on the alaya consciousness. If habits are not imprinted on the alaya consciousness, it will not be transformed into name and form, that is, the five aggregates.