Chinese
说“道之喜悦十六刹那”，并非指“智忍十六”。这些在《名称真实经》中说：“了知八识者。”以及“具有清净之十智。”等等所说的真实含义，是我从大成就者寂静尊者处，通过东方古汝的口诀努力获得的。这深奥而广大的法之馈赠，前所未有地未被他人所用，我将在雪山中广为宣扬。并非仅仅为了追求名利，而是应该被智者们赞赏并认可。关于密咒中确定意义的入果次第等分类，以及四谛的十二种意义等，也是从邬金（乌仗那）之地，大成就者寂静尊者从空行母处很好地获得的分类，并且也有其口诀，但考虑到只用悄悄话告诉有缘者，所以不在此处书写。所有十智等，都出自名为《出自邬仗那，汇集一切续部》的续部。据说此续部以片段的形式，在印度也很多。并且相信，在此地，所有这些声称出自邬金或迎请而来的修法和零散口诀，都出自该续部。大成就者寂静尊者说，该续部有八千品。至尊上师说：“将轮回涅槃一切法，于自心刹那间见，此乃见道之体性。”这比精髓还要精髓，要牢牢记住这个要点。第二，关于身的分类，已经简略地说过了，功德和事业二者中，首先是功德：有自利之身的功德和他利之身的功德两种。第一种是法身的功德，无漏的二十一种分类等，详细的要从波罗蜜多经藏中了解。略说一些近需的，有十力、四无畏、十八不共法和大悲心。第一是如来。
English
Saying "Sixteen Moments of Joy on the Path" does not refer to the "Sixteen Knowledges and Acceptances." These are from the Names of the Truthful One Sutra, which says, "Holding the realization of the eight consciousnesses," and "Holding the ten pure knowledges." The true meaning of what is said, etc., is what I obtained with effort from the Great Accomplisher Silent One, through the oral instructions of the Eastern Guru. This profound and vast gift of Dharma, which has never before been used by others, I will widely proclaim in the snowy mountains. It is not merely for the sake of pursuing fame and fortune, but should be praised and acknowledged by the wise. Regarding the classifications of the entry-fruit stages, etc., which have definite meanings in the inner tantras, and the twelve meanings of the Four Truths, etc., these are also classifications well obtained by the Great Accomplisher Silent One from the Dakinis in the land of Oddiyana (Uḍḍiyāna), and there are also oral instructions for them, but considering that they should only be told in whispers to those who are fortunate, I will not write them here. All of the ten knowledges, etc., are said to come from the tantra called "Collected from All Tantras, Originating from Oddiyana." It is said that this tantra exists in many fragments even in India. And it is believed that all these sadhanas and scattered oral instructions that claim to have originated from or been invited from Oddiyana in this region come from that tantra. The Great Accomplisher Silent One said that the tantra has eight thousand sections. The venerable Lama said, "Seeing all the phenomena of samsara and nirvana in a single moment of one's own mind is the nature of the path of seeing." This is more essential than essence itself, and this point should be firmly grasped. Secondly, regarding the classification of the body, it has already been briefly explained, and of the two, qualities and activities, first the qualities: there are two types of qualities, the qualities of the body for one's own benefit and the qualities of the body for the benefit of others. The first is the qualities of the Dharmakaya, the twenty-one categories of the uncontaminated, etc., which should be learned in detail from the Paramita Sutras. To mention a few that are needed, there are the ten powers, the four fearlessnesses, the eighteen unshared qualities, and great compassion. The first is the Tathagata.
Chinese
仅仅是地界智慧的力量，从所知的角度来说有十力，知是处非处力，即知原因和非原因。例如，善恶业是天界和恶趣的原因，这是“是处”；而我和主宰和自在等，不是天界和恶趣的处和原因，就像这样，以其代表的轮回和涅槃的一切法，所有原因和非原因全部知晓。关于是处非处的详细分类，应从《断除增益损减论》中了解。知业异熟力，即知善恶业以何种业产生何种果报，全部一时知晓。知禅定、解脱、等持、杂染、清净力，或者说知杂染清净力，即四禅、八解脱、十遍处等，或者按照大乘的说法，如勇健行三摩地等三摩地如海之众，以及次第安住的九次第定之间，断绝的法——杂染，和对治增长的法——清净，全部知晓。知根胜劣力，即知众生根器利、中、钝三种，以及其无量差别，和使它们成熟和觉醒的一切法。知种种胜解力，即知众生对三乘各自的胜解，以及对布施和戒律等分别的各种不同法的胜解，以及这些胜解的力量大小，和自性好坏全部知晓。知种种界力，界和种姓是一个意思，即知三乘各自的种姓，以及决定、不决定，和暂时成为种姓，以及根器和习气分量大小全部，总之，自性和增长变化全部知晓。知一切至处道力，即知轮回之道，有情五道中出生的业和烦恼，在三界中出生的所有业，以及寂灭之道，获得三乘菩提的一切所缘全部知晓。
English
From the single power of the earth-based wisdom, there are ten powers from the perspective of what is known. The power of knowing what is and is not the case is knowing causes and non-causes. For example, virtuous and non-virtuous actions are the cause of higher realms and lower realms, which is the "is the case"; while self, master, and powerful ones, etc., are not the place and cause of higher realms and lower realms, like this, representing all the dharmas of samsara and nirvana, all causes and non-causes are fully known. The detailed classification of what is and is not the case should be understood from the Compendium of Ascertainments. The power of knowing actions and their maturation is knowing all at once which virtuous or non-virtuous action produces which result. The power of knowing meditative absorption, liberation, concentration, defilement, and purification, or the power of knowing defilement and purification, is the four dhyanas, eight liberations, ten kasinas, etc., or according to the Mahayana, like the samadhi of heroic progress, etc., all the collections of samadhis like an ocean, and the dharmas that interrupt the nine successive abidings, which are defilements, and the dharmas that increase the antidotes, which are purifications, are all known. The power of knowing superior and inferior faculties is knowing the three types of beings' faculties: sharp, medium, and dull, and their infinite distinctions, and all the dharmas that ripen and awaken them. The power of knowing various aspirations is knowing the aspirations of beings for each of the three vehicles, and the aspirations for various different dharmas distinguished as generosity, discipline, etc., and the strength of these aspirations, and whether their nature is good or bad, are all known. The power of knowing various realms is that realm and lineage are the same meaning, which is knowing each of the three vehicles' lineages, and whether they are definite, indefinite, or temporarily become a lineage, and all the magnitude of capacity and habitual tendencies, in short, all the nature and growth changes are known. The power of knowing the path to all destinations is knowing the path of samsara, the actions and afflictions that arise in the five realms of beings, all the actions that arise in the three realms, and the path of peace, all the objects of focus by which the enlightenment of the three vehicles is attained.
English
It is. The power of knowing the recollection of previous abodes is to know all the slight things that existed in all one's previous lives at once. The power of knowing death and birth is to know all the other births of all sentient beings in the ten directions at the end of their future, and this is to know all their previous lives without exception. The power of knowing the exhaustion of defilements is to know all that should be abandoned by oneself, and that one will not be born again, and all the defiled dharmas of other sentient beings, and also the exhaustion of defilements, all at once. All of these are spontaneously accomplished and without discrimination, seeing in a way that is invisible. Why is it called power? Because it destroys all the veils of ignorance in one's own mind-stream, and also destroys all those of others. The Uttaratantra of the Mahayana says: "Power is like a vajra against the veil of ignorance." Furthermore, these are the powers to destroy the four maras. The Ornament of the Sutras says: "With skillful means, protection, purity, and the definite departure of the Great Vehicle, I prostrate to you who destroy the maras who greatly deceive sentient beings." As it is said. The mara who deceives with skillful means is the one who says that by making offerings, the performer and the animals that are killed will also be reborn in the heavens, and so on, showing the means to be reborn in the heavens and to be liberated. This is destroyed by the first power. That one goes to the heavens and the evil realms by good and evil deeds, but wants to go there and there by relying on the powerful and so on, whether one has taken refuge or not, and whether one is pleased or not, is the mara who deceives protection, and is destroyed by the second power. The samadhi of the formless absorptions is liberation, etc., is the mara who deceives purity, and is destroyed by the third power, because he knows and shows the ability to abandon the seeds of those. Joining those of the Mahayana lineage to the Hinayana is the mara who definitely deceives the Mahayana, and that is destroyed by the remaining seven powers. The second is that the first two are fearless in accomplishing one's own benefit perfectly, and the latter two are fearless in accomplishing the benefit of others perfectly.
Chinese
应当如此确定。其中，对于一切法现证菩提的不畏惧是，因为通达一切法并且已经领会于心，因此世间无论谁也没有比这更强大的，没有任何可以反驳之处。这是智慧圆满。对于烦恼漏尽的不畏惧是，因为贪欲等一切烦恼都已断尽，因此对于如此承诺没有任何可以反驳之处，这是断证圆满。对于宣说阻碍之法的不畏惧是，因为亲眼见到欲妙和贪执等会阻碍解脱，因此对于如此宣说没有任何可以反驳之处。对于宣说决定出离之道的不畏惧是，因为通过菩提的顺品之法获得了解脱，并且亲眼见到他人无论如何也不能做到，因此对于如此宣说没有任何可以反驳之处。第三，如《经庄严论》中所说：“证悟与行持，智慧与事业，声闻缘觉众，顶礼彼等上师。”如同所说，首先以证悟所摄的六种功德，身无错乱是指，没有如伸展、击打、调整等身体行为的错乱。语无杂言是指，声闻和缘觉会呵斥说谁在空旷的村庄里等，而如来没有无意义的言语。意无遗忘是指，不像入定后再次生起现量，而是恒时无勤而知。无动摇是指，没有入定和出定之分，因此恒时处于等持中。无种种想是指，将轮回的自性视为涅槃，将烦恼的自性视为清净等，将一切都视为平等性。无不审虑的舍是指，对于稍微有一点能够调伏的众生，也不会有错过时机等的舍弃，因为在不分别的情况下，不离时机地成办利他事业，没有远近之分。第二，以行持所摄的六种功德中，意乐不退是指对于
English
It should be determined in this way. Among them, the fearlessness of manifestly awakening to all dharmas is that, because all dharmas are known and understood in the heart, therefore no one in the world is more powerful than this, and there is no place to refute it. This is the perfection of wisdom. The fearlessness of the exhaustion of outflows is that, because all outflows such as desire have been exhausted, therefore there is no place to refute such a promise, and this is the perfection of abandonment. The fearlessness of prophesying the obstructing dharmas is that, because it is directly seen that desirable qualities and attachments obstruct liberation, therefore there is no place to refute such a prophecy. The fearlessness of teaching the path of definite emergence is that, because liberation is attained through the dharmas that are conducive to enlightenment, and it is directly seen that others can never do it, therefore there is no place to refute such a teaching. Thirdly, as stated in the Ornament of the Sutras: "Through realization and conduct, wisdom and activity, I prostrate to the supreme guru of all Shravakas and Pratyekabuddhas." As it is said, first, the six qualities encompassed by realization, the body has no confusion, which means there are no confusions in bodily actions such as stretching, striking, adjusting, etc. Speech has no idle talk, which means that Shravakas and Pratyekabuddhas would scold, saying, "Who is in the empty village?" etc., but the Tathagata has no meaningless words. The mind has no forgetfulness, which means that it is not like the arising of direct perception again after entering into samadhi, but rather knows effortlessly at all times. There is no wavering, which means that there is no distinction between entering and emerging from samadhi, therefore it is constantly in equanimity. There is no diverse perception, which means that the nature of samsara is seen as nirvana, and the nature of afflictions is seen as purification, etc., and everything is seen as equality. There is no unexamined abandonment, which means that for all beings who have even a slight chance of being tamed, there is never any abandonment such as missing the opportunity, because while being non-conceptual, altruistic activities are accomplished without deviating from the time, and there is no distance between near and far. Secondly, among the six qualities encompassed by conduct, the intention does not diminish, which means for the sake of