Chinese
虽然在《谛果乐萨久》中宣说了道次第，但即使如此，也不会与成为超世间等持的所依相违背。特别是，为了成为上道功德的所依，首先应该努力修持四禅定的善妙等持。第二，关于声闻乘的引导，分为共同和不共同两种。第一，四道用的最初，进入将法转化为道用的门径是：见到轮回的过患，自己希求寂静安乐，因此通过缘于四圣谛所摄的十六行相，以取舍因果的方式进入。见解是：虽然认为所取境粗显事物和能取的心识之流是无自性的，从而证悟人无我，但是，粗显的显现之基础，有部宗认为的微尘是有分微粒，经部宗认为的是不沾染触的无分微尘，能取的心识是刹那，有部宗和经部宗一致认为与时间之分相离，因此，由于视细微的能取所取为胜义谛，所以没有证悟法无我。如《见次第》中所说：唯观法的声闻者，有部宗和经部宗二者，对外境微尘进行辩论，识的刹那显现相同。如是宣说。戒律是：随持别解脱八种中的任何一种。如《俱舍论》中所说：所谓别解脱，有八种，本体上有四种，名称上由于转变的缘故，虽然各不相同，但彼此并不相违。从舍弃所应舍弃的五、八、十，以及全部舍弃中获得，即近事男、近事女、正学女和比丘。如是。修法是：听闻声闻的律藏，思维所听闻的意义，进入修习所思维的意义，其中，止观是：对于任何烦恼比较强盛的，就依次修习其对治法。对于贪欲修不净观，对于嗔恨修慈心和悲心，对于愚痴修缘起的差别，对于分别念修数出入息，对于我慢修界差别的行相，这样使心变得堪能之后，胜观是：修习四谛的十六行相，从而以见而断除三界的烦恼等等，以十六种智慧来断除，即对于每一个四谛，都有法智、法忍和类智、类忍这四种，总共十六种。
English
Although the stages of the path are explained in "Tegol Sagyu," even so, it is not contradictory to become the support for transcendental samadhi. In particular, in order to become the support for the qualities of the higher path, one should first strive to cultivate the excellent samadhi of the four dhyanas. Second, regarding the instructions of the Hearer Vehicle, there are two types: common and uncommon. First, the initial of the four path practices, the gateway to entering the transformation of Dharma into the path is: seeing the faults of samsara, desiring peace and happiness oneself, and thus entering through the sixteen aspects encompassed by the Four Noble Truths, by way of adopting and abandoning cause and effect. The view is: although it is thought that the object of grasping, the coarse appearance of phenomena, and the stream of grasping consciousness are without inherent existence, thus realizing the selflessness of persons, nevertheless, the basis of coarse appearance, the atomic particles that are the basis of the Vaibhashika school are particles with parts, and the Sautrantika school considers them to be partless particles that do not adhere to contact. The grasping consciousness is momentary, and the Vaibhashika and Sautrantika schools agree that it is separate from the divisions of time. Therefore, because they view the subtle grasping and grasped as the ultimate truth, they do not realize the selflessness of phenomena. As stated in the "Stages of Views": The Hearers who only view phenomena, the Sautrantika and Vaibhashika schools, debate about external particles, and agree that the manifestation of consciousness is momentary. Thus it is said. The discipline is: adhering to any of the eight types of individual liberation. As stated in the "Treasury of Knowledge": The so-called individual liberation has eight types, with four in substance. In terms of names, due to the change, although they are different, they are not contradictory to each other. From abandoning the five, eight, and ten that should be abandoned, and obtaining complete abandonment, are the male lay follower, the female lay follower, the female novice, and the bhikshu. Thus it is. The practice is: hearing the Hearer's Vinaya Pitaka, contemplating the meaning of what is heard, and entering into the practice of what is contemplated. Among these, shamatha is: for whichever afflictions are more dominant, one cultivates their antidotes in order. For desire, cultivate ugliness; for hatred, cultivate loving-kindness and compassion; for ignorance, cultivate the differentiation of dependent origination; for conceptual thought, cultivate counting the exhaling and inhaling of breath; for pride, cultivate the differentiation of the aspects of the elements. After making the mind workable in this way, vipashyana is: cultivating the sixteen aspects of the Four Truths, thereby abandoning the afflictions of the three realms by seeing, etc., abandoning with the sixteen wisdoms, that is, for each of the Four Truths, there are Dharma-knowledge, Dharma-acceptance, and subsequent-knowledge, subsequent-acceptance, totaling sixteen.