Chinese
如果這樣認爲，那麽，見道的所緣和行相由上往上增長的現觀次第，廣大固然不說，就連少許也沒有顯示了。那麽，《現觀莊嚴》這個詞句所造的聲義又該如何解說呢？從《難解》來說，按照所說的現觀次第修習和學習的順序等等，修習達到極致成就佛果沒有說，因此，發心等等和道以及它的極致成就佛果的現觀次第，少許也沒有說的緣故。沒有顯示現觀緊密相連的次第，就會像《十萬頌》等等的經那樣雜亂了。這樣講我不認爲對。第二，除了以理證妨害之外，還有以聖言妨害，是怎樣的呢？「所緣和行相，」等等，行相遮止現執等等。這段偈頌的意思如何理解，如何解說呢？是不能解說的。如果沒有顯示行相，那麽《如來藏》和《佛》等等的論典，就連少許也沒有說現觀的次第，因此不但沒有辦法解說意義。而且《難解》的聖言以暖位等等所緣行相的角度，顯示和聲聞的差別也沒有了。總之，導師認爲，如果以所緣的行相，緣所緣的諦實，就能夠生起十六智，但對方認爲沒有顯示。對方說這是聖者的主張，這是因爲沒有見到《莊嚴光明釋》的過失。總說，在簡略的教義中，顯示了四諦，因此也必須顯示緣它的行相，因此導師的主張是正確的。因此，大德們不對此加以讚賞是不合理的。 第二分爲二：連接上下文和宣說真實義。第一，如果按照生起的次第，那麽在見道的末尾就應該宣說修道。第二分爲二：修道的作爲和具有作爲的修道。第一分爲三，第一，即使是這樣，但暫且不說它，而是宣說修道的作爲。原因是按照次第
English
If it is thought so, then, not only is the vastness of the progression of the object and aspect of the path of seeing from above not shown, but even a little is not shown. Then, how should the meaning of the word "Ornament of Clear Realization" be explained? According to the "Difficult to Understand," the order of practicing and learning according to the order of clear realization, etc., does not mention the attainment of Buddhahood through the perfection of meditation, so the order of clear realization of generating the mind, etc., and the path and its ultimate attainment of Buddhahood is not mentioned at all. Without showing the order of clear realizations closely connected, it would become as chaotic as the sutras such as the "Hundred Thousand Verses." I don't think it's right to say that. Second, in addition to being harmed by reason, there is also harm by scripture. How is it? "The object and the aspect," etc., the aspect prevents manifest clinging, etc. How should the meaning of this verse be understood and explained? It cannot be explained. If the aspect is not shown, then the treatises such as "Tathagatagarbha" and "Buddha," etc., do not mention the order of clear realization at all, so not only is there no way to explain the meaning. Moreover, the holy words of "Difficult to Understand" also eliminate the difference between warmth and other objects and aspects and the Shravakas. In short, the teacher believes that if the aspect of the object is used to focus on the truth of the object, then the sixteen wisdoms can arise, but the other party believes that it is not shown. The other party says that this is the view of the noble ones, which is a mistake because they have not seen the "Ornament of Light." In short, in the concise teachings, the four truths are shown, so it is necessary to show the aspect of focusing on them, so the teacher's view is correct. Therefore, it is unreasonable for the great ones not to praise this. Second, there are two parts: connecting the context and explaining the true meaning. First, if according to the order of arising, then the path of meditation should be explained at the end of the path of seeing. Second, there are two parts: the function of the path of meditation and the path of meditation with function. The first has three parts, the first is: even so, without mentioning it for the time being, the function of the path of meditation is explained. The reason and need are in order