Chinese
此后，认识到痛苦本身之后，即使了解到它们在胜义谛中是完全无实有的，为了使众生完全成熟，在世俗谛中认识到痛苦的相状，并且也使他人同样认识到痛苦，这就是了知痛苦。同样，一切都应如此运用。所谓“应修习了知集起”，即是了知蕴、界、处等自身生起，以及了知它的智慧也是了知集起。所谓“应修习了知灭尽”，即是虽然在胜义谛中灭尽不可得，但在世俗谛中，为了使众生完全成熟，了知灭尽、寂静、殊胜、出离的相状，以及了知它的智慧。所谓“应修习了知道”，即是如前世俗谛和胜义谛的道理一样，了知道、理、行、出离的相状，以及了知它的智慧。所谓“应修习了知灭尽”，即是了知一切烦恼和近烦恼，以及痛苦，以及我和他人的有完全灭尽，以及了知完全灭尽之因，这是菩萨们了知灭尽。所谓“应修习了知不生”，即是了知我和他人的有情众生的一切生，以及了知不生之因，这是菩萨们了知不生。所谓“应修习了知法”，即是在世俗谛中了知一切法现量，以及在胜义谛中以如是了知真如，这是了知法。所谓“应修习随证”，即是在世俗谛中以比量了知一切法，以及了知无常等虽然不是现量，但会变成那样，以及菩萨们随顺了知一切法为空性。所谓“应修习世俗”，即是诸圣者了知众生和瓶子等，以及菩萨们缘于色等一切遍计所执之法之智。
English
Thereafter, having recognized suffering itself, even though realizing that they are utterly devoid of substance in the ultimate truth, in order to fully ripen sentient beings, in the conventional truth, recognizing the aspect of suffering itself, and also causing others to recognize suffering in the same way, this is knowing suffering. Similarly, everything should be applied in the same way. The statement "One should cultivate knowing the arising" means knowing that the aggregates, elements, and sense bases, etc., themselves arise completely, and the wisdom that knows that is also knowing the arising. The statement "One should cultivate knowing cessation" means that although cessation is not found in the ultimate truth, in the conventional truth, in order to fully ripen sentient beings, knowing the aspects of cessation, peace, excellence, and liberation, and the wisdom that knows it. The statement "One should cultivate knowing the path" means that, as in the previous conventional and ultimate truths, knowing and understanding the aspects of the path, reason, practice, and liberation. The statement "One should cultivate knowing exhaustion" means knowing the complete exhaustion of all afflictions and near afflictions, as well as suffering, and the existence of oneself and others, and knowing the cause of complete exhaustion, which is the bodhisattvas' knowing of exhaustion. The statement "One should cultivate knowing non-arising" means knowing all births of sentient beings in the existence of oneself and others, and knowing the cause of non-arising, which is the bodhisattvas' knowing of non-arising. The statement "One should cultivate knowing dharma" means knowing all dharmas directly in the conventional truth, and knowing suchness in the ultimate truth, which is knowing dharma. The statement "One should cultivate subsequent realization" means knowing all dharmas by inference in the conventional truth, and knowing that impermanence, etc., although not directly perceived, will become such, and whatever bodhisattvas know in accordance with the emptiness of all dharmas. The statement "One should cultivate the conventional" means that all noble ones know sentient beings and pots, etc., and the wisdom of bodhisattvas that focuses on all imputed dharmas such as form, etc.
Chinese
是何种熟习之识耶？“以知如实之声而修习”之意是，以何种识菩萨修习解脱之门空性，无相，无愿，以及菩提分法等，却不现证涅槃，唯有使彼等纯熟，以及令其增上的识，称为熟习之识。若现证涅槃，则彼将成为入流等，因此，不以彼识触及真实之边际，唯以彼识修习法尔。若如是，修习获得涅槃之诸法，如何不现证真实之边际耶？因不具足厌离作意之故，如是先前已述。又，现证真实之边际的前行是修习止观，然菩萨们不作如是修习能获得真实边际之止观之方便，唯为增长修习一切法无所缘，若缘菩提之分法，则以不入定之庸常识而分别。因此，因不具足止观之因缘，亦不现证真实之边际。如是下文亦将宣说，饶益，何时菩萨摩诃萨虽以具足一切殊胜之空性而分别，然不以欲现证之心而分别，此乃应熟习之时，而非现证之时，如是虽分别且于不入定之所缘上系念，然菩萨摩诃萨于彼时亦不退失菩提之分法，亦不现证烦恼灭尽等。何谓如实之声耶？“以知如实之声而修习”之意是，何者为何种声音，即称为如实之声，知彼即是知如实之声。以何种识
English
What is the knowledge of familiarity? The meaning of "to cultivate with the knowledge of sound as it is" is: with what knowledge does a Bodhisattva cultivate the door of liberation, emptiness, signlessness, wishlessness, and the dharmas of the aspects of enlightenment, but does not directly realize Nirvana? Only the knowledge that makes them familiar and enhances them is called the knowledge of familiarity. If one directly realizes Nirvana, then one will become a stream-enterer, etc. Therefore, one does not touch the true limit with that knowledge, but only cultivates the Dharma with that knowledge. If so, how can one not directly realize the true limit by cultivating the dharmas that lead to the attainment of Nirvana? It is because one does not possess the intention of renunciation, as has been said before. Furthermore, the preliminary to directly realizing the true limit is the cultivation of calm abiding and insight. However, Bodhisattvas do not engage in the means of cultivating calm abiding and insight that can attain the true limit in this way, but only to increase the cultivation of all dharmas without any object of focus. If one focuses on the dharmas of the aspects of enlightenment, then one will discriminate with ordinary knowledge that is not in meditative equipoise. Therefore, because one does not possess the causes and conditions of calm abiding and insight, one will not directly realize the true limit. As it will be explained later, "When the Bodhisattva Mahasattva discriminates emptiness with all kinds of excellence, he does not discriminate with the intention of directly realizing it. This is the time to become familiar, not the time to directly realize it." Thus, although one discriminates and focuses one's mind on the object of non-meditative equipoise, the Bodhisattva Mahasattva will not degenerate from the dharmas of the aspects of enlightenment at that time, nor will he directly realize the exhaustion of defilements, etc. What is the sound as it is? The meaning of "to cultivate with the knowledge of sound as it is" is: whatever is what kind of sound is called the sound as it is, and knowing that is knowing the sound as it is. With what knowledge...