Chinese
因为它能够超越顶峰，因为外道之中没有这些。皈依对它来说是不可或缺的道路基础，因为它（皈依）是戒律的因，涅槃的意念是所依。没有皈依就不会产生戒律，没有戒律的约束就没有正确的道路。如《皈依七十颂》所说：“皈依善逝三宝尊，彼乃八戒之根本。”又说：“戒律皆具足，未皈依者则无有。”四法印是：诸行无常，诸漏皆苦，诸法无我，涅槃寂静。学习三学是：以增上戒学、增上定学、增上慧学三者，通过闻、思、修三门来学习，故而初、中、后皆善。《光明经》云：“三学善宣说，具足三印义，初中后皆善，智者知佛语。”果能超越有顶是：勇士啊！追随您的教法者，即使没有获得禅定的正行，也能像斩断魔鬼的眼线一样，使轮回止息。分为二：因乘和果乘金刚乘。《观点鬘》中说：“超离世间亦有二，即是因乘与金刚乘。”初者，此经中说：“仅悟一隅未悟真。”因此，仅悟得解脱真谛之一隅的是小乘，虽然行持不可思议的解脱之门，但因未悟得金刚乘的意义，故未悟得真谛的是菩萨乘。初者又分：声闻和缘觉。初者，此经中说：“声闻之乘”的意义解释为：体性、词义、分类。初者是：以欲求自己从轮回中解脱的意念，作为了悟人无我的方法。二者是：梵语Śrāvakaḥ（藏文：ཉན་ཐོས་）这个词既可以指听闻，也可以指听者，因此称为声闻。另一种解释是：因为从一个地方听闻后，到另一个地方宣说，所以也称为“听闻宣说”。三者分为之前
English
Because it can surpass the peak, because these are not present in the paths of outsiders. Taking refuge is indispensable as the foundation of the path for it, because it (taking refuge) is the cause of discipline, and the thought of Nirvana is the support. Without taking refuge, discipline does not arise, and without the restraint of discipline, there is no correct path. As the "Seventy Verses on Refuge" says: "Taking refuge in the three jewels of the Sugata, that is the root of the eight precepts." It also says: "All have discipline, but those who have not taken refuge do not have it." The four seals are: all conditioned things are impermanent, all contaminated things are suffering, all phenomena are without self, Nirvana is peace. Learning the three trainings is: learning through the three doors of hearing, thinking, and meditating on the three, namely, higher discipline, higher concentration, and higher wisdom, so that it is virtuous in the beginning, middle, and end. As the "Radiant One" says: "The three trainings are well taught, possessing the meaning of the three seals, virtuous in the beginning, middle, and end, the wise understand it as the Buddha's words." The fruit of being able to surpass the peak of existence is: Hero! Those who follow your teachings, even if they have not attained the actual practice of meditation, can stop samsara like cutting the root of the demon's eye line. It is divided into two: the causal characteristic vehicle and the resultant Vajrayana. As the "Garland of Views" says: "Transcending the world also has two aspects, namely, the characteristic vehicle and the Vajrayana." The former, this scripture says: "Only realizing one aspect, not realizing the truth." Therefore, realizing only one aspect of the truth of liberation is the Hinayana, and although practicing the door of inconceivable liberation, not realizing the meaning of the Vajrayana, therefore not realizing the truth is the Bodhisattva vehicle. The former is also divided into: Hearers and Solitary Realizers. The former, this scripture says: The meaning of "the vehicle of the Hearers" is explained as: nature, definition, and classification. The former is: with the intention of wanting to liberate oneself alone from samsara, it becomes a method of realizing the selflessness of the person. The second is: The word Śrāvakaḥ (Tibetan: ཉན་ཐོས་) in Sanskrit refers to both hearing and the hearer, therefore it is called Hearer. Another explanation is: because after hearing from one place, it is proclaimed to another place, so it is also called "Hearing Proclaimer." The third is divided into before
Chinese
六种次第中，第一是入门：因厌倦轮回的痛苦，以寻求自身寂静安乐之心，通过四圣谛之门进入。如《自释》所说：“入门之门即四圣谛，是声闻乘共同的入门。”也就是说，苦谛如疾病，集谛如疾病之因，灭谛如脱离疾病的安乐，道谛如对治疾病的药物。因此，应知苦、断集、证灭、修道，以缘四谛的因果取舍之门而入。第二是见：所取对境的粗显之相，因能被对治和智慧所破而可摧毁；能取的心识之流，因三时之法可被摧毁；粗显的能取所取，仅是世俗显现，无有自性，故虽能证悟人无我，但因所取对境的粗显之相的造作之基——极微，不可被对治和智慧所摧毁，且能取的心识刹那与时间分割无关，故认为微细的能取所取是胜义谛，因此未能证悟法无我。如《见鬘》所说：“对于一切法，外道等以增益和诽谤而遍计，认为全无所有的断见，以及认为常有等的有见，如同将绳子误认为蛇一般，是不存在的。认为蕴、界、处等四大种的极微，以及识是胜义谛存在的。”分类而言，如噶瓦·贝孜的《见次第》第十七观中所说：“唯观法的声闻乘，有经部和毗婆沙二者，争论外境的微尘，一致认为识是刹那生灭的。”因此，毗婆沙宗认为：粗大的世俗谛，虽然像尼辛一样显现为一个整体，但胜义谛中，极微围绕，有间隔，故认为是具有分体的散乱之物。如龙树的《玉汤》中所说：“世俗谛是分别宗的宗义，器物的物质等事物，是极微散乱互相不混合，如同尼辛一般，认为是众生业的最后由风的力量聚合而成。胜义谛的识是刹那生灭的，认为是各自存在的。”
English
Among the six stages, the first is the entry point: entering through the door of the Four Noble Truths with the mind of seeking one's own peace and happiness, being disgusted with the suffering of samsara. As stated in the Rangshar, "The door of entry is the Four Noble Truths, which is the common entry point for the Shravakas." That is, the Truth of Suffering is like a disease, the Truth of Origin is like the cause of that disease, the Truth of Cessation is like the happiness of being liberated from the disease, and the Truth of the Path is like the medicine that is the antidote to the disease. Therefore, Suffering should be known, Origin should be abandoned, Cessation should be attained, and the Path should be relied upon, thus entering through the door of cause and effect, abandonment and adoption, focusing on the Four Noble Truths. The second is the view: the coarse appearance of the object of grasping is destructible because it can be destroyed by antidotes and wisdom; the stream of consciousness of the grasper is destructible because the dharmas of the three times can be destroyed; although the coarse grasper and grasped are merely appearances in conventional truth and have no self-nature, one realizes the absence of self of persons, but because the basis for composing the coarse appearance of the object of grasping—the subtle particles—cannot be destroyed by antidotes and wisdom, and because the moment of grasping consciousness is separate from the divisions of time, the subtle grasper and grasped are considered to be ultimately true, and therefore the absence of self of phenomena is not realized. As stated in the Garland of Views, "All dharmas are thoroughly conceptualized by tirthikas and others with superimposition and denigration. The view of annihilation, which considers them to be completely non-existent, and the view of existence, which considers them to be permanent, etc., are non-existent, like seeing a snake in a rope. The subtle particles of the four great elements, such as the aggregates, elements, and sense bases, and consciousness are considered to exist ultimately." In terms of divisions, as stated in the seventeenth appearance of Kawa Peltseg's Stages of Views, "The Shravakas who only view dharmas are the Sautrantikas and Vaibhashikas. They argue about external particles and agree that consciousness arises momentarily." Therefore, the Vaibhashikas believe that although the coarse conventional truth appears as a single collection like a Niseinga, in ultimate truth, the subtle particles are surrounded with intervals, so they are considered to be discrete entities with parts. As stated in Nagarjuna's Turquoise Lake, "Conventional truth is the tenet of the Particularists. The substances of containers, etc., are things that are discrete subtle particles that do not mix with each other, like a Niseinga. They believe that the final result of sentient beings' karma is assembled by the power of wind. They believe that the consciousness of ultimate truth is momentary and exists individually."
English
pa'o. Thus it is said. The Sautrantikas are: Although atoms combine, they do not adhere to each other, and there is no space in between. They consider it like a pile of grains. From that, it says: The Sautrantikas consider the conventional atoms as a single form when assembled, and they consider the ultimate wisdom as the same. Thus it is said. This surpasses the action proponents because the formation of clumps from atoms is also understood as partless. Since it is actually invisible, it is similar to not accepting atoms. In short, if one views the self of phenomena and the self of persons, grasping and grasper as ultimately real, and engages in accepting and rejecting the cause and effect of samsara and nirvana, the four truths, then one is a Shravaka. In the Lamrim, it says: For all who have not realized non-duality, viewing the four truths as real entities, and engaging in abandoning and not abandoning, this is a Shravaka. Thus it is said. The third is discipline: One must study in accordance with any of the eight types of Pratimoksha vows, especially in accordance with the Buddha's teachings. It is best to rely on the vows of a Bhikshu. From the Treasury of Knowledge: The so-called Pratimoksha has eight types, but in essence, there are four types. Because the names change, these differences are not contradictory. From abandoning five, eight, ten, and completely abandoning, there are laymen, laywomen, temporary monks, novices, and monks. Thus it is said. The fourth is meditation: From that, it says: One who abides in discipline, possesses hearing and thought, should diligently engage in meditation. Therefore, based on a pure foundation of discipline, one should properly hear the Shravaka's teachings from a virtuous friend, contemplate the meaning of what is heard, and meditate on the meaning of what is contemplated. First, to counteract attachment, one cultivates ugliness, etc., and after making the mind workable through Shamatha, Vipassana is: meditating on the sixteen aspects of the four truths, each divided into four. From that basis, one abandons the afflictions of the three realms by seeing them, etc. The method of abandonment is to abandon in the order of the sixteen wisdoms. The sixteen aspects are: impermanence, suffering, emptiness, selflessness, these four are the aspects of the truth of suffering. Cause, origin, arising, condition, these four are of the truth of origin. Cessation, peace, excellence, definite emergence, these four are of the truth of cessation. Path, knowledge, accomplishment, definite deliverance, these four are the aspects of the truth of the path, totaling sixteen. The sixteen wisdoms are: For each of the four truths, there are Dharma knowledge and Dharma acceptance.
Chinese
之后智，之后忍两个，共十六个。第五是行持：安住于清净的十二功德，主要行持自利。如《玉塘》所说：“行持也只是为了自己。”第六是果：获得须陀洹、一来、不来，这是暂时的果；究竟是获得具有漏尽智和无生智二者的有余涅槃和无余涅槃的阿罗汉。四种果位，每一种又分为入位和住位两种，所以共有八种。就所分的基来说，是四双士；就所分的法来说，是八辈人。关于这些的详细解释是：“通达四谛之义，彻底断除烦恼障，十六种智慧分已清净，完全寂灭。如须陀洹等次第修习，烦恼怨敌进入寂灭之地。”这是（经文中的）说法。第二是：这部经中“独觉菩提之乘”的意义，包括体性、词义、分类。第一，体性：不依赖于上师，在最后一生中，通过证悟二分无我的方式，修习缘起的道，从而现证菩提。第二，词义：从梵语Pratyekabuddha（梵文天城体：प्रत्येकबुद्ध，梵文罗马拟音：Pratyekabuddha，汉语字面意思：独觉佛）这个词而来。因为自己证悟自己的菩提，所以独自或单独修行菩提，因此称为独觉。第三，