English
Having (Tibetan: གས་, Sanskrit Devanagari: ga, Sanskrit Romanization: ga, Chinese literal meaning: གས་) etc. as the basis of the Dharma, and the path of Dharma such as the three doors of path knowledge, path aspect, and liberation, and from the omniscient, the uncommon object and the object of reverence of that wisdom, etc., showing the way of knowing the fruit of no more learning. By knowing these objects, it symbolizes knowing the basis, etc. For example, knowing blue is called knowing the blue-grasping consciousness, just as the object blue symbolizes the subject. Similarly, the characteristic of function should also be known, that is, the subject is symbolized by that function, so that it can be known, just as the function of bearing the burden symbolizes the carpenter himself. The characteristic of distinction is also like symbolizing impermanence by being contrary to permanence. The very Dharma that surpasses other paths symbolizes it. The characteristic of self-nature is the object of symbol in relation to the other three previous ones, and it is also like the inversion of its own meaning, so it is also a characteristic, just as the bulging of the belly symbolizes the vase. Therefore, any Dharma, in the realm of nominal knowledge and expression, the symbol that is set as a vase, etc., and the inversion of the meaning of the setter, is commonly known as the characteristic. And the setter is the nature of shape, color, touch, etc., or its merits or functions, etc., in any case, it is set or established there. Similarly, here also, through the four characteristics, the symbol, the three wisdoms, are known. Among them, although there are many things to be known like the basic wisdom, since the important ones are summarized and shown in sixteen, it is necessary to know others as well. First, the wisdom characteristic of the basic wisdom is: which past, etc., by two verses, the first two lines show the knowledge of the appearance of the Thus-gone One 1, that is, knowing from where it appears, that is, from the mother's womb. The world, that is, the five aggregates, knowing the names without confusion, and showing that in the ultimate sense it is the nature of non-destruction 2. Who shows it? It is shown by the mother of all Buddhas. The behavior of other sentient beings' minds, that is, general 3 and specific, the mind is collected inside 4. The two that are scattered outward 5. And having the three of attachment, hatred, and delusion 6. And the mind that is separated from attachment, etc. 7. And those who have become minds of shaking, scattering, gathering, and contracting, knowing them as they are, is knowing in name 8. Through its power, the mind of the practitioner also becomes great because it distinguishes all objects 9.
Chinese
对于无有确定进入之处的无量（藏文），10。以及无法以譬喻或自性向根识指示的（藏文），11，也应领会。从胜义谛的角度，通过“世界如是”等，收摄散乱之心，以如是之自性不可穷尽（藏文），12。心以法界之自性，转变为无量之广大（藏文），13。心无有自性，故五眼亦不可见（藏文），14。世俗谛中，动摇等心，亦知其自性未曾超出如是（藏文），15。这些都已阐明。如是，了知世俗谛之方式与了知胜义谛之方式，皆源于了知一切基之二谛味等同的基智之般若波罗蜜多之智慧。因此，在世俗谛中，能仁现证如是并向他人宣示（藏文），16，实际上也是殊胜的。这些体性，因应所化众生之根器而说，故在某些论典中，数量不定。然为应所化众生之根器，仅示现此十六者。若从此简略，则可归摄于有情之五蕴，特别是于世俗谛中不混淆地观察心之行相，以及观察胜义谛之无自性。若广为分析，则可变为无量之多。然此处所示现之十六者，即是对世界之五蕴总相，特别是对心之行相别相，如贪执等有所了知。这些为了成办所化众生之利益，故了知至关重要，因此，以此所知，实际上已涵盖一切其他所知。故说十六者并非无有理由，此等理解方式于其他场合亦应知晓。道智之智相，广说为十六，即空性（藏文， शून्य，śūnyatā，汉语字面意思：空性），无相（藏文， अनिमित्त，animitta，汉语字面意思：无相），无愿（藏文， अप्रणिहित，apraṇihita，汉语字面意思：无愿），无生（藏文， अनुत्पाद，anutpāda，汉语字面意思：无生），无灭（藏文， अनिरोध，anirodha，汉语字面意思：无灭），无垢（藏文， संक्लेश，saṃkleśa，汉语字面意思：杂染），无净（藏文， व्यवदान，vyavadāna，汉语字面意思：清净），于取舍之事物中无有（藏文），涅槃之自性（藏文），无有安住之所依（藏文），如是之虚空自性（藏文），法性无有错乱（藏文），不积聚（藏文），不分别（藏文），无有分别（藏文），无有体性（藏文），从十六种反体性中所示现之意义，即是如是，此乃道智所知。而此处则是，智者世界等一个偈颂。
English
The immeasurable (Tibetan) 10, which has no definite place to enter. And the (Tibetan) 11, which cannot be shown to the senses by example or nature, should also be grasped. From the ultimate point of view, through "the world is suchness" etc., the distracted mind is also inexhaustible in its suchness (Tibetan), 12. The mind, with the nature of the realm of phenomena, becomes immeasurably vast (Tibetan), 13. Since the mind has no nature, it cannot be seen even by the five eyes (Tibetan), 14. In conventional truth, the mind of movement etc. is also known to be of a nature that has not gone beyond suchness (Tibetan), 15. These have been explained. Thus, the way of knowing conventional truth and the way of knowing ultimate truth both come from the wisdom of the Prajñāpāramitā of the basic wisdom that knows the two truths of all bases to be of equal taste. Therefore, in conventional truth, the Able One realizes suchness directly and teaches it to others (Tibetan), 16, which is actually excellent. These characteristics are explained in some texts with an indefinite number because they are intended for the minds of disciples who are close. However, even if only these sixteen are shown for the minds of disciples who are close, if it is abbreviated from this, it can be included in the five aggregates of sentient beings, and especially in the fact that the activities of the mind are seen without confusion in conventional truth, and that emptiness is seen in ultimate truth. If it is analyzed in detail, it can become immeasurable. However, the sixteen shown here are the general characteristics of the five aggregates of the world, and especially the specific characteristics of the activities of the mind, such as attachment. It is very important to know these in order to accomplish the benefit of the disciples, so by knowing this, all other things to be known are actually included. Therefore, there is a reason for saying sixteen, and this kind of understanding should also be known in other situations. The characteristics of the knowledge of the path are explained in detail as sixteen, namely emptiness (Tibetan, शून्य, śūnyatā, literally: emptiness), signlessness (Tibetan, अनिमित्त, animitta, literally: signlessness), wishlessness (Tibetan, अप्रणिहित, apraṇihita, literally: wishlessness), unarisen (Tibetan, अनुत्पाद, anutpāda, literally: unarisen), unceased (Tibetan, अनिरोध, anirodha, literally: unceased), undefiled (Tibetan, संक्लेश, saṃkleśa, literally: defilement), unpurified (Tibetan, व्यवदान, vyavadāna, literally: purification), non-existence in things to be taken or abandoned (Tibetan), the nature of nirvana (Tibetan), having no basis for abiding (Tibetan), suchness, the nature of space (Tibetan), the nature of phenomena without confusion (Tibetan), non-accumulation (Tibetan), non-discrimination (Tibetan), without differentiation (Tibetan), without characteristics (Tibetan). The meaning shown from the sixteen counter-characteristics is suchness, which is known by the path wisdom. But here it is, the wise world, etc., one verse.
Chinese
何故？诸佛出世也好，不出世也好，诸法的体性或法性，是谁也无法改变的，因此是无乱的，并且自性涅槃，是如虚空般的体性。菩萨们了知如是法性，无作或非造作之义时，所破之因果以自性成立，以及以生等十三事无法区分之义而安住，由此诸法之真如与意趣成为同味，因此被尊称为如来。如是说。遍知的知相也广说了十六种，即佛陀依凭自身的不共之法，果，母，一切种智之般若波罗蜜多，而安住于有寂平等性中，并且恭敬此母，如教奉行而作为上师，以称赞功德等令其欢喜，以散花和修持等方式供养，并且了知胜义中无有如是行持。并且以遍知无碍地了知以二谛所摄的一切境。示现世间未见之甚深法性，或者示现无论在色等任何边都不见，即是胜义见。示现世间即五蕴之自性为空性之相。并且，也为聚集于眷属中的所化有情宣说和听闻。听闻之义以思惟而知晓，从而成熟相续。以思惟获得定解之义，通过修习而现证，从而解脱相续。并且，示现法性之体性超越世间之分别念，是不可思议的。示现一切法自性涅槃，是寂灭性，或者示现于此法性中，能取之戏论是寂灭性。示现止息有漏之世间五蕴之方式，并且于此止息彼岸此岸和取舍之想。此二利圆满之十六果皆从遍知而生，具有遍知者如是了知。
English
Why? Whether Buddhas appear or not, the nature or suchness of all phenomena cannot be changed by anyone, therefore it is without confusion, and is naturally nirvana, and is of the nature of space. When Bodhisattvas understand such a nature of phenomena, the meaning of non-action or non-fabrication, the object to be refuted, cause and effect, are established as self-nature, and they abide in the meaning that cannot be distinguished by thirteen things such as birth, thereby the suchness and intention of all phenomena become of one taste, and therefore they are honored as Tathagatas. So it is said. The characteristics of omniscience are also extensively explained in sixteen ways, namely, the Buddha abides in the equality of samsara and nirvana by relying on his own unique Dharma, the result, the mother, the Prajnaparamita of all-knowing wisdom, and respects this mother, acts according to the teachings and acts as a guru, pleases her by praising her virtues, offers her by scattering flowers and practicing, and knows that there is no such practice in the ultimate sense. And he knows that he enters all realms gathered by the two truths without obstruction with omniscience. He shows the profound Dharma nature that the world has not seen, or he shows that what is not seen in any extreme such as form is the ultimate seeing. He shows the nature of the world, that is, the nature of the five aggregates, as emptiness. Moreover, he speaks and makes heard to the disciples gathered in the retinue. He knows the meaning of hearing by thinking, thereby maturing the continuum. He meditates on the meaning of obtaining certainty through thinking, thereby realizing it directly and liberating the continuum. Moreover, he shows that the nature of Dharma is beyond the scope of worldly conceptualization and is inconceivable. He shows that all phenomena are naturally nirvana, which is peaceful, or he shows that in this Dharma nature, the elaboration of the object is peaceful. He shows the way to stop the five aggregates of the contaminated world, and to stop the thought of the other shore, this shore, and acceptance and rejection. These sixteen fruits of the perfection of the two benefits all arise from omniscience, and those who possess omniscience know in this way.
Chinese
成为印刷本。因为产生它的能力存在于遍知的结合中，所以也成为结合的知识名称。通过不具备（此）遍知知识名称的方式，在遍知的结合中确立了它，虽然它象征着遍知的产生者。但由于没有把它做成唯独由此产生，即排除其他因素，因此，通过解释道智的特殊性，可以间接理解果智遍知，并且通过意义理解到基础智也胜过声闻和独觉的（智慧），这是超胜之处。此处，从“般若波罗蜜多喜园”等直到“也善于说法”之间所阐述的是：佛陀的住处，即果时般若波罗蜜多一切功德的来源，依靠如同喜园般的地方而安乐居住，这是直接显示的。其含义是恭敬、作为上师、令其欢喜、供养，实际上这些都是没有必要做的。后面的三句诗阐述了所要揭示的真如寂灭不可思议性，以向所化众生讲述、了解和显现的方式进行揭示，从而从轮回中解脱出来。然而，这些说法者永远不会变成众生和轮回等的概念，这显示了概念的止息。例如，如狮子等一颂，通过（狮子）依靠观看的山洞，使外道野兽的群体感到恐惧，这空性的狮子吼是人中狮子佛陀在此世间宣说的，这显示了宣说空性。例如，如安住于虚空等一颂，通过“枯竭有之江河”，显示了止息世间，并通过“也善于说法”，显示了通过一切进入的智慧之门说法，由此也包括了未见而说法。在特殊性方面，广说有十六种，此处直接显示了前四种，因此后三种通过意义来超胜。首先，代表苦法忍的智慧，即不可思议性，是“诸色不可见”等意义和比喻的两句诗。苦谛的特征，即色等，实际上是不可见的，因此如同虚空般不可思议。像这样不可思议的自性，与任何比喻都不相同，并且超越了量度，以及数量。