Chinese
因为有证悟无有自性的十六种情况。那是从“您的法已开示”等语境中，存在着象征一切智之结合的方式：以基道之差别为对境等菩萨自性瑜伽的最后七种作为基础。此处所说的菩萨一切智之结合予以象征。以安住于现法乐住等十六种情况中的任何一种，被证悟的智慧所摄持的菩萨智慧，以这样的方式来象征。因此有十六种情况：从证悟安住于现法乐住，到断除于胜义中取舍之想，有十六种情况。这三种是知相的象征方式。以不可思议等差别。在“不可思议”等语境中，存在着差别相的象征方式：以远离烦恼之相等的菩萨自性瑜伽十六种作为基础。象征着此处所说的胜过下劣结合的菩萨结合。以苦谛之法性不可思议等十六种情况中的任何一种，被证悟的智慧所摄持的菩萨智慧，以这样的方式来象征。因此有十六种情况：从证悟苦谛之法性不可思议，到证悟于一切法中不品尝实执之味，有十六种情况。利益与安乐与救护等。在“利益与安乐与救护”等语境中，存在着作用相的象征方式：以之前的自性瑜伽十六种作为基础。象征着此处所说的成办利他殊胜事业之作用的菩萨结合。以具有利益安乐救护等十一种作用中的任何一种的菩萨智慧，以这样的方式来象征。因此有十六种情况：从利益安乐救护，到不在非时中显现三乘之果，有十六种情况。烦恼之相与特征等。在“烦恼之相与特征”等语境中，显示了远离烦恼之相等菩萨自性瑜伽的十六种。对此不需要像之前那样单独象征，因为这十六种都是知差别作用三种的基础。
English
Because there are sixteen instances of realizing the absence of inherent existence. That is, from the context of "Your Dharma has been taught," etc., there exists a way of symbolizing the union of omniscience: the last seven yogas of the nature of a Bodhisattva, such as focusing on the difference between the ground and the path, serve as the basis. The union of omniscience of the Bodhisattva mentioned here is symbolized. The wisdom of a Bodhisattva, which is seized by the wisdom of realizing any of the sixteen instances, such as dwelling happily in the present Dharma, is symbolized in this way. Therefore, there are sixteen instances: from realizing dwelling happily in the present Dharma to ceasing the notion of acceptance and rejection in ultimate reality, there are sixteen instances. These three are the symbolic ways of knowing the characteristics. With differences such as the inconceivable. In the context of "inconceivable," etc., there exists a way of symbolizing the distinguishing characteristics: the sixteen yogas of the nature of a Bodhisattva, such as being devoid of the signs of afflictions, serve as the basis. It symbolizes that the union of the Bodhisattva mentioned here surpasses the inferior union. The wisdom of a Bodhisattva, which is seized by the wisdom of realizing any of the sixteen instances, such as the nature of suffering truth being inconceivable, is symbolized in this way. Therefore, there are sixteen instances: from realizing the nature of suffering truth being inconceivable to realizing not tasting the flavor of clinging to reality in all phenomena, there are sixteen instances. Benefit, happiness, and protection, etc. In the context of "benefit, happiness, and protection," etc., there exists a way of symbolizing the function: the previous sixteen yogas of nature serve as the basis. It symbolizes that the union of the Bodhisattva mentioned here is the function of accomplishing the extraordinary deeds for others. The wisdom of a Bodhisattva, which possesses any of the eleven functions such as benefit, happiness, and protection, is symbolized in this way. Therefore, there are sixteen instances: from benefit, happiness, and protection to not manifesting the fruit of the three vehicles at an inappropriate time, there are sixteen instances. Signs and characteristics of afflictions, etc. In the context of "signs and characteristics of afflictions," etc., the sixteen yogas of the nature of a Bodhisattva, such as being devoid of the signs of afflictions, are shown. There is no need to symbolize this separately as before, because these sixteen are the basis of the three functions of knowing the difference.
Chinese
之故。此有十六，谓断除烦恼等菩萨之基智结合四者，及成办利他难行等菩萨之道智结合五者，及缘基道之差别等菩萨之现观智结合七者，故有十六之故。菩萨之基智结合之时，有摇动等之说。从“……”所引申之无记之十四种恶见之差别稍作叙述，则彼等有差别，谓视人我及世间为常，视之为无常，视自性为常而暂为无常，视常无常二者皆非之法四者，是依于前际之边。视人我及世间为有边，于后世趣入，视之为不趣入之法，视趣入不趣入二者皆是，视二者皆非之法四者，是依于后际之边。视人我死后生起，视之为不生起之法，视生起不生起二者皆是，视二者皆非之法四者，是依于涅槃之边。视人我与蕴为一，及视之为异体二者，是依于身命之无记之恶见之故。彼等从何所说之方式有之，从母经三部以义而说，且从梵网经等亦说六十二恶见之故也。༈ མཚན་མེད་རབ་ཏུ་སྦྱིན་ལ་སོགས།（藏文）等之时，大乘之资粮道之所依，体性，差别，获得之相四者。初者有二，谓有身所依及心所依二者，二者亦与大乘发心相同之故。体性有之，谓菩萨相续之闻思修三者任何一者所摄之法现证，是其体性之故。差别有三，谓有彼之小中大三者之故。资粮道于自相续生起之相有之，谓获得彼之时，听闻轮回之过患与解脱之利益之差别时，身体之汗毛竖立，及从眼中流泪等之特殊之相无伪而生之故。此之
English
Therefore, it has sixteen aspects: four aspects of the Bodhisattva's foundational wisdom combination, such as abandoning afflictions; five aspects of the Bodhisattva's path wisdom combination, such as accomplishing difficult tasks for the benefit of others; and seven aspects of the Bodhisattva's omniscient wisdom combination, such as focusing on the differences between the foundation and the path. Hence, it has sixteen aspects. In the context of the Bodhisattva's foundational wisdom combination, there is the saying, "such as shaking." To elaborate on the fourteen types of unmentioned wrong views derived from "...", there are differences among them. These include viewing the self of a person and the world as permanent, viewing them as impermanent, viewing their nature as permanent but their state as impermanent, and viewing them as neither permanent nor impermanent phenomena. These four rely on the extreme of the past. Viewing the self of a person and the world as finite, entering into future rebirths, viewing them as phenomena that do not enter, viewing both entering and not entering, and viewing phenomena that are neither, these four rely on the extreme of the future. Viewing the self of a person as arising after death, viewing it as a phenomenon that does not arise, viewing both arising and not arising, and viewing phenomena that are neither, these four rely on the extreme of Nirvana. Viewing the self of a person and the aggregates as one, and viewing them as different entities, these two rely on the unmentioned wrong views of body and life. The way in which these are taught exists. They are taught through meaning in the three Sutras of the Mother, and the sixty-two wrong views are also explained in the Brahma Net Sutra and others. ༈ མཚན་མེད་རབ་ཏུ་སྦྱིན་ལ་སོགས། (Tibetan) At the time of etc., the support, essence, division, and signs of attainment of the Mahayana accumulation path are fourfold. The first has two aspects: the physical support and the mental support, both of which are similar to the Mahayana mind of enlightenment. The essence exists: the realization of Dharma, encompassed by any of the three—hearing, thinking, and meditating—in the Bodhisattva's continuum, is its essence. There are three divisions: small, medium, and large. There are signs of the accumulation path arising in one's own continuum. When one attains it, upon hearing the differences between the faults of samsara and the benefits of liberation, special signs such as the body's hairs standing on end and tears flowing from the eyes arise genuinely. This