English
Who abides in that. Why sixteen? Because those are the sixteen meanings such as object and reason. The answer is the sixteen meanings. The former aspect of that object is wrong discernment. In that, because there is no object aimed at the all-knowingness. Please speak. From the Blessed One, etc., to the question of why is that, it is wrong discernment about reason. That is, the non-existence of things is thought to be that form and eyes, etc., are aimed at through the gate of what is grasped and what is grasped. The reason is that Rabjor, that is like this, etc., until all dharmas should be known as the nature of non-existence of things. It is said that being separated from what is grasped and what is grasped is the very nature of non-existence, and the nature of suchness, etc. Please speak. From the Blessed One, etc., until making sentient beings fully ripen, it is wrong discernment about definitely grasping that nature. It is thinking, what skillful means is there by seeing that very nature? The answer is that the Blessed One said, etc., until it becomes completely abandoned. It means that when generosity, etc., are definitely grasped as the nature of non-existence of things, then that is the skillful means. If the skillful means of not seeing that very nature is shown, it should be understood by the force of the words, what are the noble ones, etc., it is wrong discernment. The answer is: All-knowing wisdom, etc. That is definitely the eye of the Buddha, etc., until it is not ultimate. The meaning of the summary is that the species is the extreme difference. Because everything is experienced directly, it is all-knowing. The thing is all-knowing. Because that wisdom is true wisdom. All-knowing wisdom is wisdom. All those dharmas are the three natures of complete imputation, dependence, and perfect accomplishment. Thus, the meaning of what is grasped and what is grasped, and the mind that appears to it, and the emptiness of the nature imputed to it. Those three are also things.