Chinese
暖位是世间法之殊胜。彼得暖位者，譬如钻木取火，最初生出火之征兆暖相。如是，如圣者之火般生起之最初，故名暖位，乃譬喻之说。善根百千大动摇至顶峰，故名顶位。于真实义忍耐故名忍位。与有漏俱故名世间。与有漏俱之其他殊胜，故名殊胜，乃因此位紧接生起见道之故。见道乃未缘之等持等菩提分之自性。又，解脱即菩提。法之辨别乃菩提分，属于无间道。忆念等六者，因与菩提相顺故为菩提分。其中，忆念乃处之支分，法之辨别乃自性之支分，精进乃决定生起之支分，喜乃利益之支分，极寂静乃无烦恼之基之支分。等持乃无烦恼之处之支分。舍乃无烦恼之体性之支分。次第而言，为不离彼所缘之故，菩提乃智慧解脱之体性之故，超离异生之地之故，饶益身心之故，成为一切烦恼之基之对治之故，心平等安住亦如实知断除烦恼之故，以及成为沉掉之对治，心平等，调柔，任运成就之故。其中，见道有十六刹那，从功德之门而说。四刹那，仅从法而言。一刹那，从体性之门而说。其中十六刹那者，于痛苦、集、灭、道四者，有法智忍、法智、类智忍、类智。分为四四，故有十六。其中，痛苦之法为无常等。集之法
English
The warm position is the most excellent of worldly dharmas. That which has become warm is like the sign of heat that first arises from rubbing wood to produce fire. Likewise, it is called the warm position because it is the first to arise like the fire of the noble ones, which is a metaphorical explanation. Because the root of virtue, a hundred thousand great ones, goes to the peak of movement, it is called the peak position. Because of patience with the meaning of truth, it is called the patience position. Because it is accompanied by outflows, it is called the world. Because it is superior to others accompanied by outflows, it is called superior, because the path of seeing arises immediately after it. The path of seeing is the very nature of samadhi, which is not objectified, and so forth, which is similar to the limbs of enlightenment. Moreover, liberation is enlightenment. The discrimination of dharmas is a limb of enlightenment, belonging to the path of no interruption. The six, such as mindfulness, are limbs of enlightenment because they are in accordance with enlightenment. Among them, mindfulness is a limb of the place, discrimination of dharmas is a limb of nature, diligence is a limb of definite arising, joy is a limb of benefit, extreme tranquility is a limb of the basis of no affliction. Samadhi is a limb of the place of no affliction. Equanimity is a limb of the nature of no affliction. In order, it is because one does not stray from that object, because enlightenment is the nature of wisdom liberation, because one transcends the ground of ordinary beings, because it benefits body and mind, because it becomes the antidote to the basis of all afflictions, because one knows how to abandon afflictions when the mind is equally abiding, and because it becomes the antidote to sinking and excitement, the mind is equal, gentle, and spontaneously accomplished. Among them, the path of seeing has sixteen moments, from the door of qualities. Four moments, only from the dharma. One moment, from the door of nature. Among them, the sixteen moments are the patience of knowing the dharma, the knowledge of the dharma, the patience of subsequent knowledge, and the subsequent knowledge of the dharma, for suffering, origin, cessation, and path. Divided into four fours, there are sixteen. Among them, the dharma of suffering is impermanence and so on. The dharma of origin
Chinese
之因等。 灭为寂静等。 道为理等。 于彼等，常与无常，苦与非苦，空与非空，我与无我不可得，如是生起与非生起等不可得之相，以知与忍也。 法之知者，我已舍弃所应舍，获得所应得，如是现证解脱也。 后之忍知二者，如若境不可得，于彼不可得之知亦如是知与忍，知彼定执，即真实证悟也。 总之，初二者，乃以缘境之门，见境不可得之相，且定执彼也。 后之二者，乃随境如何，有境亦如是证悟，且定执彼也。 见道之四刹那者，谓清净，清净坚固，解脱，解脱执持，与四知忍次第相应也。 一者，于一法之殊胜刹那，见道现证也。 总之，应知为加行，等持，后得智或如是智慧三者。 先前未见真如者，始见之故也。 于决择之时，如断丝般证悟诸谛也。 以见道，如彼遣除般证悟也。 以修道，与不可得之等持，正确之见等相应也。 以修道小、中、大之差别，有九种相。 又，以正确之见，思择见道所证之义，我如是证悟，以见道观见，即正确之见也。 正确之思惟，即如所证般安立，以正确之语，从一切方面发起，为他人宣说所证之义也。 以业边等，纵为生命亦不作不应作之事，故戒律清净，衣着合宜，已决断者不寻求，为不相符之对治道。
English
The cause and so on. Cessation is peace and so on. The path is reason and so on. In them, permanence and impermanence, suffering and non-suffering, emptiness and non-emptiness, self and non-self are not found, and likewise, arising and non-arising and so on are not found in appearance, through knowledge and forbearance. Knowing the Dharma means thinking, "I have abandoned what should be abandoned and attained what should be attained," thus realizing liberation. The two subsequent forbearances and knowledges are such that, just as the object is not found, the knowledge of not finding it is likewise known and endured, and that knowledge is definitely grasped, which is true realization. In short, the first two are seeing the appearance of the object not being found through the door of focusing on the object, and definitely grasping it. The latter two are realizing the object in accordance with how it is, and definitely grasping it. The four moments of the path of seeing are purification, stable purification, liberation, and holding onto liberation, corresponding to the four knowledges and forbearances in order. One is the moment of the supreme Dharma, when the path of seeing is realized. In general, it should be understood as the three: application, meditative equipoise, and subsequent knowledge or wisdom. Previously, one had not seen suchness, but now sees it for the first time. In the state of definite discrimination, the truths are realized as if cutting through silk. Through the path of seeing, realization is like eliminating that. Through the path of meditation, it is accompanied by the samadhi of non-finding, correct view, and so on. The path of meditation has nine aspects, differentiated by small, medium, and large. Furthermore, through correct view, one contemplates the meaning realized by the path of seeing, thinking, "I have realized it in this way," and by viewing the path of seeing, it is correct view. Correct thought is establishing it as it was realized, and through correct speech, arising from all aspects, one teaches others the meaning that was realized. Through the edge of action and so on, one does not do what should not be done even for the sake of life, therefore the discipline is completely pure, the clothing is appropriate, and one does not seek what has already been decided, as an antidote to what is incompatible.
Tibetan
་བསྒོམ་པ་དང༌། དྲན་པ་ཤིན་ཏུ་ཉེ་བར་གནས་པ་དང༌། བྱིང་རྒོད་མེད་པ་དང༌། མངོན་པར་ཤེས་པ་ལ་སོགས་པ་ཡོན་ཏན་གྱི་རང་བཞིན་གྱི་མི་མཐུན་པའི་ཕྱོགས་སྤང་བ་སྟེ། གོ་རིམས་བཞིན་ནོ། །མཐོང་བའི་དོན་ཉིད་གོང་ནས་གོང་དུ་བསྒོམ་པའོ། །ཁྱད་བར་གྱི་ལམ་ནི་སྤྱིར་ཀུན་དུ་ཡང་བརྩི་བར་བྱ་སྟེ། དེ་ཡང་སྦྱོར་བའི་ལམ་དང་བར་ཆད་མེད་པའི་ལམ་དང༌། ཁྱད་པར་གྱི་ལམ་སྟེ་བཞིའོ། །དེ་ལ་གང་གིས་ཉོན་མོངས་པ་སྤང་བར་སྦྱོར་བ་དང༌། སྤང་བ་ལ་བར་ཆད་མེད་པ་དང༌། སྤངས་ནས་རྣམ་པར་གྲོལ་བ་མངོན་དུ་བྱེད་པ་དང༌། དེ་ཉིད་ སྔོན་པས་ཁྱད་པར་དུ་གྱུར་པ་ཡིན་པ་སྟེ་གོ་རིམས་བཞིན་ནོ། །འོན་ཀྱང་འདི་ནི་རྡོ་རྗེ་ལྟ་བུའི་ཏིང་ངེ་འཛིན་གྱི་སྐབས་མོས་པས་སྤྱོད་པའི་ས་བཞི་པ་དང་སྦྱར་བར་བྱའོ། །ཡུལ་ནི་རྣམ་པ་གཉིས་ཏེ། འཇུག་པའི་ཡུལ་དང༌། དམིགས་པའི་ཡུལ་ལོ། །དེ་ལ་འཇུག་པའི་ཡུལ་ནི་སྟོན་པའི་བྱུང་ཚུལ་ལ་སྤྱོད་པའོ། །དམིགས་པའི་ཡུལ་ཡང་རྣམ་པ་གཉིས་ཏེ། ཐུན་མོང་སྟེ་བདེན་པ་བཞི་དང༌། ཐུན་མོང་མ་ཡིན་པ་ནི་གཉིས་ཏེ། མཚན་མ་ཅན་དང༌། དེ་བཞིན་ཉིད་ཀྱི་ངོ་བོའོ། །སྤང་བར་བྱ་བ་ནི། ཉོན་མོངས་པ་ཅན་མ་ཡིན་པའི་མི་ཤེས་པ་དང༌། ཉོན་མོངས་པ་མང་བའོ།། དེ་ཡང་སྔར་ནི་སྤང་བྱ་ཆེན་པོ་ལ་སོགས་པ་གཉེན་པོ་ཆུང་དུ་ལ་སོགས་པས་རིམ་པ་བཞིན་དུ་སྤངས་ནས། ཐ་མར་རྡོ་རྗེ་ལྟ་བུའི་ཏིང་ངེ་འཛིན་གྱིས་ཕྲ་མོའི་ཡང་ཕྲ་མོ་སྤང་བ་སྟེ་མིང་གི་དབྱེ་བ་མེད་དོ། །གཉིས་པ་ནི་མིང་གི་དབྱེ་བ་ཡང་ཡོད་ལ། གནས་སྐབས་ཀྱིས་སྤང་བར་བྱ་བ་ཡང་ཡོད་དེ། དེ་ཡང་དྲན་པ་ཉེ་བར་གཞག་པས་ནི་ལོག་པར་ལྟ་བ་སྟེ། གཙང་བ་དང༌། རྟག་པ་དང་ཡོད་པ་སྟེ། བདག་དང་བདེ་བར་ལྟ་པ་ལ་སོགས་པ་སྤང་ངོ༌། །ཡང་དག་སྤང་བས་ལེ་ལོ་སྤང་ངོ༌། །རྫུ་འཕྲུལ་གྱི་རྐང་པས་ནི་ཉེས་པ་ལྔ་སྤོང་སྟེ། ལེ་ལོ་དང༌། བརྗེད་ངས་པ་དང༌། བྱིང་རྒོད་དང༌། སྐྱོན་བྱུང་བའི་ཚེ་མངོན་པར་འདུ་མི་བྱེད་པ་དང༌། སྐྱོན་མེད་པའི་ཚེ་མངོན་པར་འདུ་བྱེད་པ་སྟེ། སྐྱོན་ནི་བྱིང་རྒོད་གཉིས་སོ། །དེ་སྤོང་བའི་གཉེན་པོ་ནི་བརྒྱད་དེ། ལེ་ལོའི་གཉེན་པོ་ནི་བརྩོན་འགྲུས་སོ། །དེའི་གནས་ནི་འདུན་པའོ། །འདུན་པའི་རྒྱུ་ནི་དད་པའོ། །བརྩོན་འགྲུས་ཀྱི་འབྲས་བུ་ནི་ཤིན་ཏུ་སྦྱངས་པ་སྟེ། ཡིད་ཆེས་པས་ནི་འདོད་པ་སྐྱེ་ལ། འདོད་པས་ནི་བརྩོན་འགྲུས་བརྩམས་ལ། བརྩོན་འགྲུས་ཀྱིས་ཏིང་ངེ་འཛིན་ཁྱད་པར་ཅན་བརྩམས་པས་ནི། ལུས་དང་སེམས་གཉིས་ལས་སུ་རུང་བ་སྟེ། དེ
Chinese
修习禅定，以及忆念非常专注，没有掉举和沉没，现证神通等等，舍弃与功德自性相违背的方面，这是按照次第的。观见的意义就是由浅入深地修习。殊胜道的分类总的来说也应当视为四种，也就是加行道和无间道，以及殊胜道这四种。其中，以什么来修习舍弃烦恼，以及舍弃烦恼没有间断，以及舍弃之后现证解脱，以及此解脱被之前的（智慧）所转变成殊胜，这是按照次第的。然而，这（殊胜道）是金刚喻定的时候，应当与以信欲而行的第四地相结合。所缘有两种，进入的所缘和专注的所缘。其中，进入的所缘是行持导师的生起方式。专注的所缘也有两种，共同的是四圣谛，不共同的有两种，有相和如实之自性。所要舍弃的是，非烦恼性的无知和烦恼繁多。也就是，之前是舍弃所舍弃的粗大之物等等，以对治微小之物等等，按照次第舍弃，最终以金刚喻定舍弃极微细之物，没有名称的差别。第二种是，名称的差别也有，并且以暂时的状态也有所要舍弃的，也就是以正念来舍弃颠倒见，也就是清净和常恒以及存在，以及视我与快乐等等。以正断来舍弃懈怠。以神足来舍弃五种过失，也就是懈怠和忘失，以及掉举和沉没，以及产生过失的时候不现行，以及没有过失的时候现行，过失就是掉举和沉没这两种。舍弃这些的对治有八种，懈怠的对治是精进，精进的所依是欲，欲的因是信心，精进的果是极度调柔，以信赖而生起希求，以希求而发起精进，以精进而生起殊胜的禅定，身体和心识二者堪能，那
English
Meditating, and mindfulness being very close, without agitation and dullness, directly realizing supernormal powers, etc., abandoning the aspects that are contrary to the nature of qualities, this is in order. The meaning of seeing is to meditate from shallow to deep. The classification of the excellent path should generally be regarded as four types, namely the path of joining and the path of no interruption, as well as the excellent path, these four. Among them, what is used to practice abandoning afflictions, and there is no interruption in abandoning, and after abandoning, directly realizing liberation, and that liberation is transformed into excellence by the previous (wisdom), this is in order. However, this (excellent path) is at the time of the Vajra-like Samadhi, it should be combined with the fourth ground of conduct with aspiration. There are two types of objects, the object of entering and the object of focusing. Among them, the object of entering is to practice the way the teacher arises. There are also two types of objects of focus, the common one is the Four Noble Truths, and the uncommon ones are two types, the one with characteristics and the nature of suchness. What is to be abandoned is non-afflictive ignorance and many afflictions. That is, previously, abandoning the coarse things to be abandoned, etc., abandoning in order with antidotes to small things, etc., and finally abandoning the extremely subtle things with the Vajra-like Samadhi, there is no difference in name. The second is that there is also a difference in name, and there are also things to be abandoned in a temporary state, that is, using mindfulness to abandon distorted views, that is, purity and permanence and existence, and viewing self and happiness, etc. Abandon laziness with right abandonment. Abandon the five faults with the legs of miraculous power, namely laziness and forgetfulness, as well as agitation and dullness, and not manifesting when faults occur, and manifesting when there are no faults, the faults are agitation and dullness. There are eight antidotes to abandoning these, the antidote to laziness is diligence, the basis of diligence is desire, the cause of desire is faith, the result of diligence is extreme pliancy, desire arises from trust, diligence arises from desire, and special samadhi arises from diligence, the body and mind are both capable, that