Chinese
就像用磨刀石去除污垢一样，如果细微和极细微的障碍被清除，那么粗大的障碍自然会被清除。因为粗大的障碍被清除并不能清除细微的障碍等。因为通过断除粗大障碍的见道，更不用说证悟大手印，断除细微障碍的见道了，甚至连暖位的智慧都难以达到。即便如此，如果有人说，像波罗蜜多乘的见道，如初地极喜地的证悟，我们连大手印的专注一境的证悟都不算，那么现在那些沉溺于恶见的人就不会明白，因为这会导致严重的邪见等。甚至都不要那样说。声闻和缘觉的见道，即声闻和缘觉圣者所理解的观点或认识，是对所知、业和烦恼的粗大因果，即集谛和苦谛，认识到其中没有补特伽罗等的自性的空性，这在凡夫时期是没有见过的，现在被视为见道等圣道。这样认识之后，了知我见等烦恼以及依赖于它们的业已经耗尽且不再产生，从而实现了灭谛，因此，考虑到轮回的业和烦恼的连续性被切断，（有人）说稍微见到心的本性是声闻的见道。而且，所谓的稍微见到心的本性，是因为没有见到五蕴（色蕴，受蕴，想蕴，行蕴，识蕴）等与补特伽罗的自性相同或不同，所以认识到心的本性仅仅是识别的本性，与补特伽罗的自性分离。因此，（有人）说稍微见到大手印是圣者阿罗汉的见道，这是因为声闻和缘觉阿罗汉已经断除了三界的所有修道。而且，断除第九有顶烦恼的无间道被称为金刚喻定，而解脱道则被称为尽智，所谓的尽智和无生智，就是认识到业和烦恼的实体的终结是空性。认识到空性也被认为是稍微认识到大手印，因为空性也被称为般若波罗蜜多、大母以及密宗乘中的一切种胜妙空性和大手印。
English
Just as using a whetstone removes dirt, if subtle and extremely subtle obscurations are cleared away, then coarse obscurations will naturally be cleared away. This is because clearing away coarse obscurations does not clear away subtle obscurations, etc. Because the path of seeing that abandons coarse obscurations, let alone the path of seeing that realizes the Great Seal and cuts off subtle obscurations, it is difficult to even reach the wisdom of warmth. Even so, if someone says that the realization of the first bhumi, the Joyful Land, in the Paramita Vehicle's path of seeing is not even considered a one-pointed realization of Mahamudra by us, then those who indulge in the dregs of views nowadays will not understand, because it will lead to great wrong views, etc. Do not even say that much. The path of seeing of the Hearers and Solitary Realizers, that is, the view or cognition understood by the Hearer and Solitary Realizer Aryas, is the emptiness of the aggregates, etc., devoid of a self, in the coarse causes and effects of knowable objects, actions, and afflictions, that is, the truths of origination and suffering. This emptiness was not seen in the past during the time of ordinary beings, but is now regarded as the path of seeing, etc., the noble path. Having realized this, one knows that afflictions such as the view of self and the actions that depend on them have been exhausted and will no longer arise, thereby manifesting the truth of cessation. Therefore, considering that the continuity of actions and afflictions of samsara is cut off, it is said that slightly seeing the nature of the mind is the path of seeing of the Hearers. Moreover, the so-called slightly seeing the nature of the mind means that since the five aggregates (form, feeling, perception, formation, and consciousness) are not seen as the self of a person or as different from it, the nature of the mind is recognized as merely the nature of awareness, separate from the self of a person. Therefore, it is said that slightly seeing the Great Seal is the path of seeing of the Arhats, because the Hearer and Solitary Realizer Arhats have abandoned all the meditations of the three realms. Moreover, the uninterrupted path that abandons the ninth affliction of existence is called the Vajra-like Samadhi, and the path of liberation is called the Knowledge of Exhaustion. The Knowledge of Exhaustion and the Knowledge of Non-arising is the realization that the limit of the entities of actions and afflictions is emptiness. Realizing emptiness is also considered to be slightly realizing the Great Seal, because that emptiness is also called Prajnaparamita, the Great Mother, and in the Mantrayana Vehicle, the emptiness endowed with all aspects of excellence and the Great Seal.
Chinese
ར།声闻独觉之法皆为甚深空性，如圣者龙树及吉祥月称等所许。如是说：“大乘宣说无生，于他处说灭与不生，一体故应忍受。”原因乘之圣者所应通达之见解与证悟，不仅是为业惑所摄之粗略所知，而是于观待之世俗假法之轮涅如幻之因果所知，以有无等戏论皆空之空性现前，故虽见一切法，然以不见任何之方式而见，是为大乘之见道等圣道。于彼，以世俗轮回与胜义涅槃二者皆无自性与事物，故以空性而现证平等性之故，说是圆满佛陀之见道。以金刚喻定断除二障习气之后，见二谛之平等后行持为一，以无学道以见道之名而显示。果乘之圣者所应通达之见解与证悟，不仅是为二谛所摄之所知，而是于以障蔽而极清净之显现广大之所知，以遮止共同与不共同之戏论等而作差别之空性，法性与法尔无别而现前见，是为果乘之见道等圣道。于彼，以现证佛陀心髓光明之究竟处之故。对此，亦以根器利钝之差别，而安立士夫之上中下三种根器之道次第。对此，噶举派于此著名之四瑜伽中，立无修瑜伽为见道，离戏瑜伽为见道，一味瑜伽为见道三种。其中，对于上根者，从一开始不观待一味等三者而生起无修瑜伽，对于中根者，不观待一味而生起离戏之
English
Ra. All the teachings of the Hearers and Solitary Realizers are profound emptiness, as asserted by noble Nagarjuna and glorious Chandrakirti, among others. As it is said: "The Great Vehicle teaches non-arising; elsewhere, it teaches cessation and non-arising. Because it is one, therefore, endure it." The view and realization to be comprehended by the noble ones of the causal vehicle are not merely the gross knowable objects encompassed by karma and afflictions. Rather, it is the emptiness that is empty of all elaborations such as existence and non-existence in relation to the knowable objects of cause and effect, which are like illusions of cyclic existence and nirvana in the conventional truth of dependent origination. Because emptiness is made manifest, although all phenomena are seen, they are seen in a way that nothing is fixated upon. This is established as the path of seeing, etc., of the Great Vehicle, the noble path. There, because both conventional cyclic existence and ultimate nirvana are without essence or entity, they are manifestly known as equality through emptiness. Therefore, it is said to be the path of seeing of the complete Buddha. After the Vajra-like Samadhi uproots the predispositions of the two obscurations, the subsequent equality of the two truths is seen as one path. The path of no-more-learning is indicated by the term "path of seeing." The view and realization to be comprehended by the noble ones of the resultant vehicle are not merely the knowable objects encompassed by the two truths. Rather, it is the emptiness that is distinguished by the exclusion of common and uncommon elaborations, etc., in relation to the vast array of appearances that are utterly purified by obscurations. Dharma-nature and phenomena are seen as non-different, and this is established as the path of seeing, etc., of the resultant vehicle, the noble path. There, the ultimate state of the clear light mind of the Buddha-essence is made manifest. In this, too, the stages of the path for individuals of superior, middling, and inferior faculties are established according to the differences in sharpness and dullness of faculties. In this regard, among the four yogas renowned in the Kagyu lineage, the yoga of no-meditation is established as the path of seeing, the yoga of non-elaboration is established as the path of seeing, and the yoga of one-pointedness is established as the path of seeing. For those with superior faculties, the yoga of no-meditation arises from the very beginning without reliance on the three, such as one-pointedness. For those with middling faculties, the yoga of non-elaboration arises without reliance on one-pointedness.
Chinese
瑜伽生起，从最后根识一心专注而观待，四种次第瑜伽的生起是，第一是顿超，第二是直观，第三也可次第安立。因此，无修瑜伽是，当佛陀的精华光明心，未被遮蔽错乱所染污而显现时，对此，突如其来的垢染，远离了先前存在之后净化的生灭，对于精华光明心来说，不再具有止观瑜伽，以及俱生俱后的相续，因为其本身就已生起为止观双运的善性，因此这种方式是不会中断的。离戏瑜伽是，那个精华光明心，由于未成立任何事物和相的戏论，从而了知显现为事物和相的能显现和生起的缘起之游舞，从而证得缘起之自在。一心瑜伽是，心的自性稍微，当精华光明心显现时，不与突如其来的垢染八识聚的识，具有自境相的能取所取的任何体验相混杂，精华光明心不间断能取所取的识，如言思表达断绝的少女之乐般生起。这三种瑜伽在相续中生起时，以此力量，对于错乱之风，粗细大的三种，最细微者难以断除，细微者断除时，粗大者自然断除，粗大者次第断除，因此细微和最细微者无法断除，由于错乱之风束缚错乱之心，从而生起无数的错乱显现，从而积累诸多的错乱业惑，因此，成就了错乱异熟有漏的身体。因此，错乱业之风也依赖于错乱异熟有漏的身体，从而有漏错乱轮回之事不断生起，因此贪恋异熟有漏身心的轮回安乐，从而对触觉的享受极其贪恋，因此越享受贪恋越增长，从而对三界的欲望，以及有和境的贪恋不知满足，从而错乱的风心...
English
Yoga arises, relying on the single-pointedness of the last sense faculty, the arising of the four stages of yoga is such that the first is sudden, the second is direct, and the third can also be established gradually. Therefore, the yoga of no-meditation is when the essence of the Buddha, the clear light mind, is manifested without being obscured or confused by obscurations, then, for this, the adventitious stains are free from arising and ceasing, having been previously present and later purified, and for the essence clear light mind, there is no longer the yoga of calm abiding and insight, nor the continuum of simultaneous and subsequent, because it itself has arisen as the nature of virtue of the union of calm abiding and insight, therefore this way is uninterrupted. The yoga of non-elaboration is that essence clear light mind, because it is not established in the elaboration of any thing or sign, thereby understanding the play of dependent arising that appears and can arise as things and signs, thereby attaining mastery over dependent arising. The yoga of one-pointedness is that the nature of mind is slightly, when the essence clear light mind manifests, it does not mix with any experience of the adventitious stains, the consciousness of the eight aggregates of consciousness, which has the grasping and the grasped of its own object sign, the essence clear light mind arises like the bliss of a young girl, beyond speech, thought, and expression, without the consciousness of the grasping and the grasped being interrupted. When these three yogas arise in the continuum, by this power, even for the deluded winds, among the three coarse, subtle, and large, the most subtle are difficult to cut off, and when the subtle are cut off, the coarse and large naturally cut off, and the coarse and large are cut off gradually, therefore the subtle and the most subtle cannot be cut off, because the deluded wind binds the deluded mind, thereby countless deluded appearances arise, thereby accumulating many deluded karmic afflictions, therefore, this deluded ripened, contaminated body of samsara is accomplished. Therefore, the deluded wind of karma also relies on the deluded ripened, contaminated body, thereby the contaminated deluded affairs of samsara arise continuously, therefore, craving the bliss of the deluded ripened body and mind of samsara, thereby being extremely attached to the enjoyment of tactile sensations, therefore, the more one enjoys, the more attachment increases, thereby the desire for the three realms, and the attachment to existence and objects are not satisfied, thereby the deluded wind mind...
Chinese
成了力量，所以没有断绝错觉的风息之流。依赖于有质的异熟之身的错觉风心，当进入信等从轮回中必定解脱的无漏涅槃之事业时，断绝有漏错觉的业惑之风心，即使获得了无有取着有质异熟蕴的结生之转世，仅仅成为声闻缘觉的阿罗汉，但由于微细的错觉风心没有清净，没有断绝被阿赖耶识所摄持的身心之习气的恶趣结生，所以不能成为远离三障一切恶趣的圆满正等觉。因此，断绝错觉的风息之流，就是不错误的清净风显现，而此风所依赖的不死金刚身心的不住涅槃之色声香味触法之乐，由于贪恋触觉的享受而极度执着，无论享用多少欲望的享受，执着都在增长，因此对三金刚的果位，即无漏的三有之境不满足，所以不错误的清净风心成为力量，从而断绝错觉的风息之流。因此，想要断绝错觉风心之流的种姓、福分和积累者们，其近取因是自己相续中具有的无错觉的风心，即具有如来藏，但具有俱生助缘，依赖于不错误的清净风心不死金刚身，与自他成办利乐事业的勇士和瑜伽母们平等地一同享用不住涅槃之色声等境，体验触觉的巨大安乐，并对此越来越执着，极其增长，从而以无错觉的智慧彻底了知错觉的风心以及其所依赖的一切有质异熟之身都是错觉痛苦，从而完全获得从错觉的风心身中必定解脱的彼岸，那么，微细的错觉风心之流也自然断绝，从而远离有寂的有漏无漏的粗大生死之身的一切，获得不死。