English
To become a wish-fulfilling jewel, a support that spontaneously grants all temporary and ultimate benefits. That is, all phenomena do not stray from the nature of omniscience, and from the nature of manifest enlightenment, they are always constant without wavering, without effort, and always present. Through the engagement of activities that pervade all directions, beings are guided to abide in the support of the temporary path and on the path, and to abide in the state of ultimate non-abiding nirvana, the great enlightenment. Here, the sutra that shows the name of the function is one verse such as "Thus Acting Well Ocean." Saving beings from the perspective of establishing them in temporary and ultimate benefit and happiness is the functional name of the base knowledge. Although benefit and happiness are not explained separately, they are included therein. Retinue, etc., are clear by their own words. Not manifesting the fruit is desire for meaning, that is, desiring the benefit of others. Moreover, "Lamp, Dharma Supreme Speaker" shows accomplishing the benefit of others. "Immovable" shows not being shaken by elaboration or effort. Among them, what appears or clarifies is showing the selflessness of the person, the lamp shows the selflessness of phenomena, the Dharma Supreme Speaker is the four correct knowledges, and the Immovable is the four fearlessnesses or possessing the eight treasures of confidence. The wisdom of knowing benefit and non-benefit is also spoken of in this sutra, and these arise from practicing yoga. The name of self-nature is extensively sixteenfold. The four of the base knowledge are: being separated from afflictions such as attachment, being separated from the signs of those afflictions, the three doors of evil deeds, the cause of those afflictions is the sign, that is, being separated from the discrimination of purity, permanence, and self, being separated from attachment to the unfavorable afflictions and the favorable non-afflictions, that is, the first three are separated from the afflictive obscurations, and the latter is in terms of being separated from the obscurations of knowledge. The five of the path knowledge are: although sentient beings are not seen in the ultimate sense, it is difficult to act in the conventional sense by bearing the burden of liberating them, not falling into an inferior path but being determined on the Mahayana path, accomplishing the three great tasks, not clinging to the three circles of the object of meditation, and not clinging to the object-possessor from form to omniscience.
Chinese
断除一切实执为五。 现观的七种，即以三智之境的一切如实性为对境；断除有无之执，故与世间一切相违；对一切所知法，以智慧之观照无碍；于所取与能取之自性，无所了知之基础；以如实性之自性，无由上而上趋向果；无因故，自性不生；于四边无所缘，故亦不缘如实性，此为七。 此经中，未单独阐述基智之四者，于道智之无所缘与断除实执中，后二者包含，前二者为其功德，故以意义包含于此。 道智之五者，即具大名者难行等二颂，其中第一颂，第一句为难行，第二句为无所缘，第三句为断除实执，第四句为不退转，意为最终不退转于具足三大果之现观；不动摇且不迷乱之法性，意为暂时不从自道动摇，且不为罪恶之友等因缘所迷乱之法性。 后一颂阐述其原因，为何不动摇，以“彼等如此”等两句阐述；为何不退转，以“听闻般若波罗蜜多后”等两句阐述。 现观之自性相为，引导者之法甚深等一颂，以“甚深”二字，显示亦不缘如实性，以“难见”二字，显示无基，以“无人能悟”二字，显示无道行，以“无所得”二字，显示无果生。 因他人难以领悟此理，故示现对说法略有忧虑之相。 不相顺者为，众生等一颂。 以基、道、果之如实性为对境者，以虚空之界等比喻意义之二颂显示。 如是观照一切法之如实性，故于一切所知法皆能无碍观照，此乃以意义可知，即无别地了悟二谛。
English
Cutting off all clinging to reality is the fifth. The seven of omniscience are: focusing on the suchness of all objects of the three wisdoms; being incompatible with all the world by abandoning all grasping of existence and non-existence; having unobstructed wisdom vision of all knowable things; having no basis for understanding the nature of what is grasped and what grasps; not going from higher to higher as a result of the nature of suchness; not being born of one's own nature because there is no cause; and not focusing on the four extremes, so that one does not even focus on suchness alone, these are the seven. In this sutra, the four of the base wisdom are not shown separately. In the non-focusing and cutting off of clinging to reality of the path wisdom, the latter two are included, and the former two are their qualities, so they are included here in meaning. The five of the path wisdom are two verses, such as "Those with great fame are difficult to do." The first line is difficult to do, the second is non-focusing, the third is cutting off clinging to reality, and the fourth is non-reversal, meaning that in the end, one does not reverse from omniscience, which has three great results. The nature of being immovable and unperturbed means that one does not waver from one's own path and is not disturbed by evil friends or other causes. The latter verse explains the reason for this. Why is it immovable? It is explained in two lines, such as "These are like this." Why is it irreversible? It is explained in two lines, such as "After hearing the Prajnaparamita." The nature of omniscience is one verse, such as "This dharma of the guides is profound." The word "profound" shows that one does not focus on suchness either. The word "difficult to see" shows that there is no basis. The words "no one can realize" show that there is no path. The words "nothing is obtained" show that there is no birth of result. Because it is difficult for others to understand this, he shows a slight concern about teaching the Dharma. What is incompatible is one verse, such as "Beings." Focusing on the suchness of the base, path, and result is shown by two verses of metaphor and meaning, such as "The realm of space." Thus, seeing the suchness of all dharmas, one can enter into unobstructed vision of all knowable things, which is known by meaning, that is, one realizes the two truths without separation.
Chinese
因为这是究竟的智慧。在经部广说无行时，此世间界震动，极震动等出现六种变动和十八种大相。六种变动是：动摇、升高、降低、向上行、向下行、声音随之宣扬。这些依次称为摇动、震动、摇摆、闪烁、扰动、喧嚣。每一个又以小、中、大来区分，所以称为十八种预兆或十八种相。相顺解脱在自续中生起，是指善于以无相之门如实成办道与果之间的法，是相顺解脱或资粮道的阶段。这又是以不执著佛和菩萨的无漏蕴为实有的方式，以信心等殊胜的五根为自性。在经部广说中：信心是显示信心的经。对于佛的戒蕴等，虽以无相作意，但不作意为相，即不毁谤不赞叹而证得菩提，毁谤则堕入声闻缘觉道，赞叹则从菩萨道稍微退失。同样，精进显示为不执著布施等为相。正念显示为具有不离般若波罗蜜多和方便善巧的意念，对菩提没有怀疑。禅定显示为以何成佛，谁成佛之色身等。智慧显示为菩萨通达一切法，以及这些法不存在等。在此经中，以如来菩提等三颂来说明：如鸟没有双翼，即使开始飞翔也会有堕落的危险，如有双翼就能随意飞翔一样。方便是缘佛的信心等四者，与智慧般若波罗蜜多相结合，就能获得如来菩提，如果方便与智慧分离就不能获得，因此这信等五者越敏锐，就能越快地证悟无上菩提之义。之后，宣说在自续中生起特殊加行的四种决择次第的修法。此时，暖位等的四种所缘是心。
English
Because this is the ultimate wisdom. When the sutra extensively explains the absence of action, the world realm shakes, and there appear six kinds of changes and eighteen great signs, such as extreme shaking. The six kinds of changes are: shaking, rising, lowering, going upwards, going downwards, and sound following proclamation. These are successively called shaking, trembling, swaying, flashing, disturbing, and clamoring. Each of these is further distinguished by small, medium, and large, so they are called eighteen omens or eighteen signs. The concordant liberation to be generated in the continuum refers to being skilled in truly accomplishing the Dharma between the path and the result through the gate of signlessness, which is the stage of concordant liberation or the path of accumulation. This is also characterized by the five excellent faculties such as faith, aiming in a manner that does not cling to the uncontaminated aggregates of the Buddhas and Bodhisattvas as truly existent. In the extensive sutra: faith is the sutra that shows faith. Regarding the aggregate of the Buddha's discipline, etc., although one attends to it without signs, one does not attend to it as a sign, that is, one attains enlightenment without denigrating or praising. Denigration causes one to fall into the path of the Hearers and Solitary Realizers, and praise causes one to slightly fall from the path of the Bodhisattvas. Similarly, diligence is shown as not grasping generosity, etc., as signs. Mindfulness is shown as having a mind inseparable from prajnaparamita and skillful means, and having no doubt about enlightenment. Samadhi is shown by what attains Buddhahood, the form of who attains Buddhahood, etc. Wisdom is shown by the Bodhisattva realizing all dharmas, and that these dharmas do not exist, etc. In this sutra, the three verses such as the Sugata's enlightenment explain: just as a bird without a pair of wings will be in danger of falling even if it starts to fly, but if it has a pair of wings, it can fly wherever it wants. Means are the four, such as faith directed towards the Buddha, combined with wisdom prajnaparamita, one can obtain the Sugata's enlightenment, but if means and wisdom are separated, one cannot obtain it. Therefore, the more acute these five, such as faith, are, the faster one can realize the meaning of unsurpassed enlightenment. Then, the four stages of ascertainment of the special application that arises in the continuum are explained. At this time, the objects of the four, such as heat, are the mind.
Chinese
表明这是具有某种功德。以前主要以等持的证悟为主，因此以暖等所缘的空性作为特点。而这里主要以后得为主，因此将慈悲的对境众生作为所缘。而且，在等持中串习空性的基础上，在后得中慈悲的力量和利他的行为会大大增长，就像这样：在微暖的时候，对众生不以贪嗔而区分，生起平等的慈心；现在生起成办利益的慈爱之心。中暖的时候，生起想要成办未来利益的利益之心；断除自己相续的傲慢，生起不嫉妒他人安乐之心；不损害他人，生起无害之心，这三种心。大暖的后得中，对于比自己年长的男性和女性，生起父母之心；对于同辈，生起兄弟姐妹之心；对于年幼者，生起子女之心；对于施予帮助的，生起善友和信任的朋友之心；对于父系血统相同的人，生起亲戚之心；对于母系血统相同的人，生起姻亲之心，这五对心。顶位小暖的所缘，缘于众生，为了他们，自己从罪恶中返回，并将他人安置于此，身体恭敬，口中赞叹，心中欢喜。中暖的时候，自己安住于布施等，并将他人安置于此等等。大暖的时候，自己安住于空性甚深缘起之义，并将他人安置于此等等。忍位小暖，自己安住于了知四谛、断除显现所依，并将他人安置于此，恭敬赞叹随喜。中暖，自己安住于了知如何成就预流果等，但不显现，并将他人安置于此等。大暖，自己安住于菩萨见道生起的相续或方式，并将他人安置于此等。世第一法小暖，自己安住于想要成熟众生和清净刹土，并将他人安置于此等。中暖，自己安住于菩萨生起现证，并将他人安置于此等。大暖，自己安住于生起遍智和断除习气的连接，并将他人也以身体安置于此方式，以语言赞叹。