Chinese
之见，为了证悟如所有性之体性。那些也是两种，所谓智者，是指先前心智完全串习，以及各自的异生由生而获得，能应用于那两种意义，是与智慧完全具备者。心明朗者，是指以其已见真实，具有能应用于那两种意义的智慧，故为心明朗者。不共之差别，以于集起之随知忍所摄持者，是指何者，三千大千世界之有情数量之过去随行者，乃至成为独觉之智慧，以及从舍弃而对此生起信解等成为殊胜，如是宣说。迅速了知之差别，以于集起之随知所摄持者，是指何者，此乃殊胜之法，广为宣说，观待声闻之乘，于此精进者等迅速证得寂灭，如是宣说。鲜少与众多皆无之差别，以于灭止之法知忍所摄持者，是指何者，一切有情皆于无上正等菩提中完全寂灭已，然于此无有增减，乃因彼岸度之大性之故，如是宣说。猛利修持之差别，以于灭止之法知所摄持者，是指何者，如母牛不舍犊子之譬喻，具有听闻与信解等，乃先前听闻等之因之故，如是宣说。如实勤奋之差别，以于灭止之随知忍所摄持者，是指何者，又是彼者依止众多佛陀，从兜率天殁已转生于此，然于前世未曾请问，且具有于此具足二疑者，如是未曾听闻内空性，未曾请问，如是开始，彼等乃堕入二地且贪执，乃先前之因之习气中断且行持，如是宣说。所缘之差别，以于灭止之随知所摄持者，是指何者，又是如于大海中船只毁坏之譬喻，具有间断与无有间断者，乃一切相智之
English
views, in order to realize the nature of suchness. These are also of two types. The so-called wise person refers to someone whose mind has been thoroughly trained in the past, and who has acquired it through birth as an ordinary being. Being able to apply it to both of those meanings is being perfectly endowed with wisdom. The clear-minded one refers to someone who, having seen the truth, possesses the wisdom to apply it to both of those meanings, hence being clear-minded. The uncommon distinction, encompassed by the forbearance of subsequent knowledge of arising, refers to the wisdom of those who have followed the number of sentient beings in the great trichiliocosm world system from the past up to becoming solitary Buddhas, and who have become superior by having faith and so forth arise from abandonment. This is what is taught. The distinction of quick understanding, encompassed by the subsequent knowledge of arising, refers to the extensive explanation that this is an excellent Dharma. In relation to the Hearer's vehicle, those who diligently strive in this will quickly attain nirvana. This is what is taught. The distinction of neither few nor many, encompassed by the forbearance of knowledge of Dharma of cessation, refers to the fact that even though all sentient beings have completely passed into nirvana in unsurpassed perfect enlightenment, there is no increase or decrease in this, because of the greatness of the transcendent perfection. This is what is taught. The distinction of vigorous practice, encompassed by the knowledge of Dharma of cessation, refers to the example of a cow not abandoning its calf, possessing hearing and faith, etc., because it is the cause of previous hearing and so forth. This is what is taught. The distinction of proper effort, encompassed by the forbearance of subsequent knowledge of cessation, refers to the fact that the very one who relied on many Buddhas, having died and transmigrated from Tushita and been born here, but had not inquired in previous lives, and who possessed doubt in this, had not heard of intrinsic emptiness in the same way. Starting from "had not inquired," they fall into two grounds and are attached, because the habitual patterns of previous causes are interrupted and practiced. This is what is taught. The distinction of object, encompassed by the subsequent knowledge of cessation, refers to the example of a ship wrecked in the ocean, possessing interruption and non-interruption, which is the all-knowing one.
Chinese
执著于已得之相，并作无执著之主，以此超越轮回之海，此乃所示之义。依凭之差别，以道上之法知忍所摄，即以瓶子已破与未破之譬喻，阐明法之无基与有基之义。聚集之因的差别，以法知所摄，即以大海中破船与未破船之譬喻，阐明圆满与不圆满之义。完全摄持之差别，以道上之后知忍所摄，即以衰老羸弱之人之譬喻，阐明以共同行持之因——般若波罗蜜多，与善巧方便完全摄持及未摄持，而有轮回与涅槃之堕落与不堕落等义。又，不善巧方便与善巧方便如何？执著于达（dar）与我（nga yir），行持六度波罗蜜多，乃不善巧方便，故堕入二地。与此相反，即是善巧方便，必将证得一切种智，此乃所示之义。无味受之差别，第十六，以道上之后知如实摄持，即以无自性故，一切法皆为遍计所执，以及无希求故，于无上圆满菩提中，使善根滋长并依止等。前述散文所阐述之义，以偈颂后摄者，即是：不可思议与不平等，度量与数量皆超越，圣者悉摄巧慧者，所知非共此自性。知速减与无满盈，成办与如实成就，所缘依凭与俱有，如实与完全摄持，无味受与诸差别，十六自性如是说，何者之道较他道，殊胜超绝即差别。此乃差别之体性的解释。阐述差别之体性后，为宣说作用之体性之故。
English
Attachment to the mark of attainment, and acting as the master of non-attachment, thereby transcending the ocean of samsara, this is the meaning shown. The difference of reliance, summarized by the forbearance of knowing the Dharma on the path, is that the meaning of the basis of Dharma being without basis and with basis is explained by the example of a broken and unbroken vase. The difference of the assembled causes, summarized by the knowledge of Dharma, is that the meaning of completeness and incompleteness is explained by the example of a leaky and non-leaky boat in the ocean. The difference of complete possession, summarized by the subsequent knowledge of the path, is that the cause of acting together, Prajñāpāramitā, and the complete possession and non-possession of skillful means, and the falling and not falling into samsara and nirvana, are explained by the example of an old and weak person. Also, what is the difference between unskilled means and skillful means? Holding onto 'dar' and 'nga yir', practicing the six pāramitās is unskilled means, therefore falling into two grounds. The opposite of this is skillful means, and it will surely attain omniscience, this is the meaning shown. The sixteenth difference of no taste, truly summarized by the subsequent knowledge of the path, is that because of no self-nature, all dharmas are completely conceptualized, and because of no hope, the roots of virtue are made to grow and relied upon in the unsurpassed perfect enlightenment. The meaning explained by the prose just mentioned, which is later summarized by verses, is this: Inconceivable and unequal, measurement and number are completely transcended, the noble ones completely gather the wise, the knowable is not common, this is its nature. Knowing quickly, decreasing and without fullness, accomplishing and truly accomplishing, object of reference with reliance, truly and completely possessing, no taste and differences, sixteen natures are said to be like this, whichever path is better than other paths, the superior is the difference. This is the explanation of the nature of difference. After explaining the nature of difference, for the sake of stating the nature of action.
Tibetan
ར། །ཕན་དང་བདེ་བ་སྐྱོབ་པ་དང༌། །མི་རྣམས་ཀྱི་ནི་སྐྱབས་དག་དང༌། །གནས་དང་དཔུང་གཉེན་གླིང་དང་ནི། །ཡོངས་སུ་འདྲེན་པ་ཉིད་དང་ནི། །ལྷུན་གྱིས་གྲུབ་དང་ཐེག་གསུམ་གྱིས། །འབྲས་བུ་མངོན་སུམ་མི་བྱེད་བདག །ཐ་མ་རྟེན་གྱི་མཛད་པ་སྟེ། །འདི་ནི་བྱེད་པའི་མཚན་ཉིད་ཡིན། །ཞེས་སྨྲས་པ་ལ། དེ་ལ་ཕན་པའི་བྱེད་པ་ནི་གང་རང་གི་མཚན་ཉིད་སྟོང་པ་ཉིད་དུ་ཤེས་པས་བྱང་ཆུབ་སེམས་དཔའ་རྣམས་འཇིག་རྟེན་ལ་ཕན་པ་དང༌། འཇིག་རྟེན་ལ་བདེ་བའི་ཕྱིར་རྫོགས་པའི་བྱང་ཆུབ་ཏུ་ཞུགས་ནས། དཀའ་བ་སྤྱོད་པས་འགྲོ་བ་རྒྱུད་ལྔ་རྣམ་པར་གྲོལ་བའི་མྱ་ངན་ལས་འདས་པ་ལ་དགོད་པའི་ཕྱིར་ཕན་པས་བསྡུས་པའི་དོན་ནོ་ཞེས་བསྟན་པ་ཡིན་ནོ། །བདེ་བ་བྱེད་པ་ནི་གང་སྡུག་བསྔལ་བ་དང༌། ཡིད་མི་བདེ་བ་དང༌། འཁྲུག་པ་རྣམས་ནས་མྱ་ངན་ལས་འདས་པ་ལ་རབ་ཏུ་འགོད་པའི་ཕྱིར་དང༌། འཇིག་རྟེན་ལ་བདེ་བའི་ཕྱིར་ཡང་དག་པར་ཞུགས་པ་ཡིན་ཏེ། ཚེ་འདིའི་བདེ་བས་བསྡུས་པའི་དོན་ནོ་ཞེས་བསྟན་པ་ཡིན་ནོ། །སྐྱོབ་པའི་བྱེད་པ་ནི་གང་བྱང་ཆུབ་སེམས་དཔའ་རྣམས་འཁོར་བ་ན་ཡོད་པའི་སྡུག་བསྔལ་གང་ཅི་ཡང་རུང་བ་ལས་སྐྱོབ་ཅིང༌། ཡང་མི་སྐྱེ་བའི་ཆོས་བསྟན་པས་འཇིག་རྟེན་སྐྱོབ་པ་ཉིད་ཀྱི་ཕྱིར་རྣམ་བར་སྨིན་པ་མེད་པའི་ཆོས་ལ་བཀོད་པའི་དོན་ནོ་ཞེས་བསྟན་པ་ཡིན་ནོ། །སྐྱབས་ཀྱི་བྱེད་པ་ནི་གང་སེམས་ཅན་སྐྱེ་བའི་ཆོས་ཅན་རྣམས་ཕུང་པོ་ལྷག་མ་མེད་པའི་མྱ་ངན་ལས་འདས་པའི་དབྱིངས་སུ་རབ་ཏུ་དགོངས་པའི་ཕྱིར་འཇིག་རྟེན་གྱི་སྐྱབས་སུ་གྱུར་པ་ཉིད་ཀྱིས་གཏན་དུ་ཕན་པ་ལ་ཞུགས་པའི་དོན་ནོ་ཞེས་བསྟན་པ་ཡིན་ནོ། །གནས་ཀྱི་བྱེད་པ་ནི་གང་ཆོས་ཐམས་ཅད་འདྲེ་བ་མེད་པ་དང༌། འབྲེལ་བ་མེད་པ་དང༌། སྐྱེ་བ་མེད་པ་དང༌། འགག་པ་མེད་པར་ཆོས་སྟོན་པ་ཉིད་ཀྱི་གནས་སུ་གྱུར་བའི་ཕྱིར་སྡུག་བསྔལ་རྒྱུ་ལས་བཟློག་པའི་དོན་གྱིས་སོ་ཞེས་བསྟན་པ་ཡིན་ནོ། །དཔུང་གཉེན་གྱི་བྱེད་པ་ནི་ གང་ཞིག་གང་ཆོས་ཐམས་ཅད་ཀྱི་ཕ་རོལ་གང་ཡིན་པ་དེ་ནི་ཆོས་ཐམས་ཅད་མ་ཡིན་ནོ། །དེ་ཅིའི་ཕྱིར་ཞེ་ན། གཟུགས་ལ་སོགས་པའི་ཕ་རོལ་ཏུ་ཕྱིན་པ་གཟུགས་ལ་སོགས་པའི་རྣམ་པར་རྟོག་པ་གང་མེད་པར་ཆོས་སྟོན་པའི་དབུང་གཉེན་དུ་གྱུར་པ་ཉིད་ཀྱི་ཕྱིར་འཁོར་བ་དང༌། མྱ་ངན་ལས་འདས་པར་མཉམ་པ་ཉིད་དུ་རྟོགས་པ་ལ་ཞུགས་པའི་དོན་ནོ་ཞེས་བསྟན་པ་ཡིན་ནོ། །གླིང་གི་བྱེད་པ་ནི་གང་གཟུགས་སྔོན་གྱི་མཐའ་དང་ཕྱེ་མའི་མཐའ་ཡོངས་སུ་ཆད་པས་ཆུས་ཡོངས་སུ་བསྐོར་བ་དང༌། ཆོས་མཐུན
Chinese
ར། 利益和安乐救护，以及人们的救护，处所和亲友洲渚，以及完全引导者，自然成就和三乘，不显现果的主，乃是最后的依处事业，这是能作者的体性。如是说。其中，利益的能作者是，了知自性空性，菩萨们利益世间，为了世间的安乐而进入圆满菩提，通过行持苦行，为了安置使五趣众生解脱的寂灭，是利益所摄之义，如是宣说。安乐的能作者是，为了将痛苦者、不悦意者和扰乱者安置于寂灭，以及为了世间的安乐而如实进入，是今生安乐所摄之义，如是宣说。救护的能作者是，菩萨们从轮回中存在的任何痛苦中救护，又因为宣说不生之法而救护世间，因此安置于无有异熟之法，如是宣说。救护处的能作者是，有情有生之法者们，为了完全意念于无余蕴寂灭之界，成为世间的救护处，因此进入恒常利益，如是宣说。处所的能作者是，因为宣说一切法无有混合、无有关联、无有生、无有灭，成为法的处所，因此以遣除痛苦之因的意义，如是宣说。亲友的能作者是， 任何超越一切法的彼岸，那不是一切法。那是什么缘故呢？因为宣说色等波罗蜜多，对于色等的分别念不存在，成为法的亲友，因此进入了对轮回和寂灭的平等性之证悟，如是宣说。洲渚的能作者是，色之前际和末际完全断绝，被水完全围绕，以及与法相顺
English
RA. Benefit and happiness protect, and the refuge of beings, places and relatives, islands, and the complete guide, spontaneously accomplished and the three vehicles, the lord who does not manifest the fruit, is the final activity of the basis, this is the nature of the agent. Thus it is said. Among them, the agent of benefit is that by knowing the emptiness of one's own nature, bodhisattvas benefit the world, and for the happiness of the world, they enter into perfect enlightenment, and by practicing austerities, in order to place beings in the liberation of the five classes of beings, it is the meaning of being included in benefit, thus it is taught. The agent of happiness is that in order to place those who are suffering, unpleasant, and disturbed in nirvana, and also to truly enter for the happiness of the world, it is the meaning of being included in the happiness of this life, thus it is taught. The agent of protection is that bodhisattvas protect from any suffering that exists in samsara, and also because they teach the unborn dharma, they protect the world, therefore they are placed in the dharma without maturation, thus it is taught. The agent of refuge is that sentient beings who have the nature of birth, in order to completely contemplate the realm of nirvana without remainder, they become the refuge of the world, therefore they enter into constant benefit, thus it is taught. The agent of place is that because all dharmas are taught to be without mixture, without connection, without birth, and without cessation, they become the place of dharma, therefore with the meaning of averting the cause of suffering, thus it is taught. The agent of relatives is, Whatever is beyond all dharmas, that is not all dharmas. Why is that? Because the perfection of form and so on is taught, without the conceptualization of form and so on, it becomes the relative of dharma, therefore it enters into the realization of the equality of samsara and nirvana, thus it is taught. The agent of the island is that the former and latter limits of form are completely cut off, completely surrounded by water, and in accordance with the dharma.