Chinese
谛和，道谛等。菩萨的道智刹那，用这些来描述见道。所谓“具有利益”，是指经部中广说的利益，在此简略叙述之意。以五颂说明了苦法智等十六刹那的自性，为了说明而宣说。如是性与佛，互相依存无依故，不接受类别，具足伟大无量，不可量无二边，安住于色等，于佛性中定解，无取舍等，慈等与空性，获得佛性，清净一切圆满，消除恐惧与诸病，涅槃执着寂静性，诸佛守护等，不杀生等，于一切智之理，安住自性，众生，安置与布施等，回向圆满菩提，道智之刹那。即，如是性与佛，互相依存与无依故，不接受类别等。对于色等之空性与诸佛，以无有依存与所依，是彼之自性。因此，不接受类别之差别，是苦法智之忍。所谓“具足伟大无量”，是指以具足无量而进入，即是具足无量，是伟大与无量之意。在一切色等中，以无有处所与时间之事物而完全不间断，故称伟大，即是苦法智。色等以此等量而完全断定，以无有可衡量之量，故称无量，即是苦法智之忍。“不可量无二边”，所谓二边即是边，无有衡量与一切边，即是不可量无边之意。以色等在类别中计数而完全不可分割，故称不可量，即是苦法智。色
English
And the truth of the path, etc. The moment of the Bodhisattva's path knowledge, these are used to describe the path of seeing. The so-called "with benefits" means that the benefits widely stated in the Sutras are briefly described here. The five verses explain the nature of the sixteen moments such as the knowledge of Dharma in suffering, and are spoken for the purpose of explanation. Suchness and Buddhas, because they depend on each other and are independent, do not accept categories, are endowed with greatness and immeasurability, immeasurable and without two extremes, abide in form, etc., are determined in Buddhahood, without acceptance or rejection, etc., loving-kindness, etc., and emptiness, attainment of Buddhahood, complete purification of all, elimination of fear and all diseases, clinging to Nirvana, peacefulness, protection by the Buddhas, etc., non-killing, etc., in the manner of omniscience, abiding in self-nature, beings, placement and giving, etc., dedicating to perfect enlightenment, the moment of path knowledge. That is, suchness and Buddhas, because they depend on each other and are independent, do not accept categories, etc. For the emptiness of form, etc., and the Buddhas, because there is no dependence and dependence, it is their self-nature. Therefore, not accepting the difference of categories is the forbearance of the knowledge of Dharma in suffering. The so-called "endowed with greatness and immeasurability" means entering with immeasurability, which means being endowed with immeasurability, being great and immeasurable. In all forms, etc., because there is no object of place and time and it is completely uninterrupted, it is called great, which is the knowledge of Dharma in suffering. Form, etc., are completely determined by these quantities, and because there is no measurable quantity, it is called immeasurable, which is the forbearance of the subsequent knowledge of suffering. "Immeasurable and without two extremes," the so-called two extremes are extremes, without measurement and all extremes, which means immeasurable and boundless. Because form, etc., are counted in categories and are completely indivisible, it is called immeasurable, which is the subsequent knowledge of suffering. Form