Chinese
即是摇动。 遮止闭眼等，心不入于他境，从所谓“我与世界非我所依”开始，到所谓“命亦属他，身亦属他，此乃依于识”之间所说的一切。 如是，如实之识，亦如实知五蕴，即是完全了知摇动等。 圆满正等觉之如实，通达于心，如实示导于他，并知晓系缚，即从所谓“善现，如是，以何为心散乱等之如实”开始，到所谓“一切法皆依如实，依此般若波罗蜜多，如来现证菩提后宣说”之间所说的一切。 现在，依于以何种方式，以十六种道智之智生起如来。 所谓“空性无相具，愿皆尽断除，无生无灭等，法性无扰乱，不积亦不思，分别无自性，以道智之时，立为彼体性。” 如此宣说。 其中，了知空性、无相、无愿，即是其中所说的空性等之体性。 了知无生、无灭等，即是其中所说的无生、无灭等之体性。 提到“等”字，则包括了知无有遍染与无有清净，以及了知无事物、了知自性、了知无所依、了知虚空之体性。 如是说：“其中，无有遍染与无有清净等之体性。” 了知法性无有扰乱，即是说，由于其为天、人、阿修罗等世间之体性，故彼不能舍弃彼体性。 了知不显现积聚，即是
English
That is called agitation. Preventing the mind from entering other realms by blocking closing the eyes, etc., from what is called "I and the world are not my reliance," to what is said between "life also belongs to others, and the body also belongs to others, this depends on consciousness." Likewise, the consciousness of suchness also knows the five aggregates as they are, which is to fully know agitation, etc. The suchness of the perfectly complete Buddha, understood in the mind, truly shows and binds to others, that is, from what is called "Subhuti, in that way, what is the suchness of mind wandering, etc.," to what is said between "all dharmas rely on suchness, relying on this Prajnaparamita, the Tathagata manifests enlightenment and then speaks." Now, relying on how, with the sixteen kinds of wisdom of the path, the Tathagata is generated. The so-called "emptiness, signlessness, with, wishes are all completely cut off, no birth, no cessation, etc., the nature of reality is undisturbed, not accumulating and not thinking, differentiation is without self-nature, with the time of the path wisdom, it is established as that nature." Thus it is said. Among them, knowing emptiness, signlessness, and wishlessness is the nature of emptiness, etc., that is said in it. Knowing no birth, no cessation, etc., is the nature of no birth, no cessation, etc., that is said in it. Mentioning "etc." includes knowing no universal defilement and no complete purification, as well as knowing no object, knowing self-nature, knowing no reliance, and knowing the nature of space. As it is said: "Among them, there is no nature of universal defilement and no complete purification, etc." Knowing that the nature of reality is undisturbed means that because it is the nature of the world with gods, humans, asuras, etc., it cannot abandon that nature. Knowing not to manifest accumulation is
Chinese
从（种子字）开始，直至一切种智之间的体性，凡所宣说那不是显现的积聚，就是这样。不分别的智慧，是那些以体性为有漏，以及世间和积聚的事物连同其对立面被遮止，以虚空的譬喻作为了知道的自在，真实地显示，凡所宣说就是这样。善加分别的智慧，是从“如来出世也好”开始，对于什么进行观察，如来现证菩提，对于一切体性善加分别，真是稀有啊，直至这样开示，以不变异地成办有情义利之果的方式，凡所宣说就是这样。无体性而了知也是，色等体性，可为色等，以及布施等波罗蜜多的体性，完全施舍等，以及静虑和无间断，以及无色定的等持的体性是不错乱，以及菩提分诸法的体性是决择，从这开始，一切种智的体性现前，那些如来以无体性现证菩提，直至这样凡所宣说就是这样。其中，静虑和无色定的等持，依靠那些生起圣道之故，那些应当了知是无错乱的体性。此后，如何以一切种智的智慧十六种生起如来，从那开始：彼乃自之法所依，安住恭敬所应作，上师自性与欢喜，于彼供养及无作，周遍趣入智为何，未见开示而作，世间空性之相，言说与知作现前，不可思议及寂静性，世间想之止息中，一切相智之理中，智慧之体性如是说。这样宣说了。其中，真实圆满的佛陀，依靠其自之法而安住的智慧是，
English
From the (seed syllable), up to the nature of omniscience, whatever is said that is not the manifest accumulation, that is how it is. Non-discriminating wisdom is that those with characteristics such as leakage, and worldly and accumulated things together with their opposites are blocked, and the metaphor of space is taken as the freedom to know the path, truly showing, whatever is said is like that. The wisdom of good distinction is from "Whether the Tathagata appears or not" begins, what is observed, the Tathagata manifests enlightenment, the distinction of all characteristics is well distinguished, it is rare, until this is shown, in a way that does not change, the fruit of accomplishing the meaning of sentient beings, whatever is said is like that. Knowing without characteristics is also, the characteristics of form, etc., can be form, etc., and the characteristics of the perfections such as giving, etc., are completely giving, etc., and the characteristics of samadhi and uninterruptedness, and the samadhi of formless samadhi is not confused, and the characteristics of the aspects of enlightenment are decisive, from this beginning, the nature of omniscience is manifested, those Tathagatas manifest enlightenment without characteristics, until this, whatever is said is like that. Among them, samadhi and the samadhi of formless samadhi, relying on those arising the noble path, those should be known as the nature of no confusion. After this, how the sixteen kinds of wisdom of omniscience arise the Tathagata, from that beginning: He relies on his own Dharma, abiding in reverence should be done, the nature of the master and joy, offering and non-action to him, what is the wisdom of pervasive entry, making unseen teachings, the aspect of emptiness of the world, speech and knowledge make manifest, inconceivable and peaceful nature, in the cessation of worldly thought, in the reason of all aspects of wisdom, the nature of wisdom is said thus. This is what was said. Among them, the truly perfect Buddha, the wisdom of abiding by relying on his own Dharma is,