English
It is considered that what is grasped by the object is the object. The two, subsequent forbearance and subsequent wisdom, are considered to be objects that are held by the wisdom of the object. This school also believes that the establishment of sixteen moments is shown by the way of deriving certainty in the post-attainment position. Because abiding in the Dharma is fond of elaboration, it is only established as a name. In terms of the self-nature of equanimity, in terms of non-elaboration, it is one moment. In the treatises of Master Nagarjuna, it is said that the establishment of sixteen moments is only a distinction in the way of cutting off the imputation to the four truths. That is, with Dharma-forbearance, one gains forbearance by believing in the Dharma-nature of the four truths and not being afraid. Dharma-wisdom directly sees the Dharma-nature of the four truths. Later forbearance also gains the ability to not be afraid of Dharma-nature at the time of post-attainment. Later wisdom gains the ability to know the Dharma-nature of the four truths as they are at the time of post-attainment. This is established in relation to this. In reality, there is no difference in the moment of seeing all knowable dharmas as unborn and free from elaboration. As the sutra says: The unborn is the only truth, Children say there are four truths. When entering the heart of enlightenment, If one truth is not established, how can there be four? Thus it is said. Therefore, it is considered that equanimity is one moment, only a difference in reverse. The objects to be abandoned by meditation are gradually generated from the small part of the antidote meditation path by the power of familiarizing with the path. Therefore, it is believed that they are gradually abandoned from the large part of what is to be abandoned, which will be explained below. Among them, what is to be abandoned by seeing is the imputed, and what is to be abandoned by meditation is the innate. The meaning of the imputed and the innate is that the imputed refers to the view of self, the view of permanence and annihilation, and wrong views, etc., which are newly established by evil schools. Moreover, it is manifest for those who enter the evil path, and there are also seeds for those whose minds have not been transformed by schools. The innate refers to afflictions such as the view of self and attachment that have been present in one's own continuum from the beginning, such as attachment to objects. Therefore, what is to be abandoned by seeing is to wrongly enter the Dharma-nature of the truth, and what is to be abandoned by meditation is to wrongly enter the objects of the senses such as form. Therefore, strong hatred towards objects is what is to be abandoned by meditation.
Chinese
我，对于生起见道的圣者来说，虽然没有修断，但认为获得圣道后，相续中存在许多没有的东西。见断是这样由宗派新设立的所断，因此生起见道的人，必须是无论在任何一生中，都不能被其他外道等完全转变心意的人。第二，讲述证悟的功德，从善业的成熟而产生的眼是：能见到三千世界的微细和粗大之色的是肉眼1；能知晓一切有情的生和死的是天眼2；能证悟一切法无我的是慧眼3；能知晓八万四千法门等的是法眼4；能知晓所知的一切法的是佛眼5，这五种眼。从禅定成就的等持力所获得的现证是：能将一化为多，多化为更多等，自在地拥有众多神变的是神变现证1；能知晓一切有情的死殁和出生的是天眼现证2；能听见三千世界的一切大小声音的是天耳现证3；能知晓自己和他人的众多前世的是宿住随念现证4；能知晓其他有情的心之所想的是他心智现证5；能知晓自己和他人的相续中的业和烦恼已尽等的是漏尽现证6，这六种现证。对于随自己意愿而行事，威力无碍的自在是：能安住一劫或超过一劫的是于寿命自在1；能随等持的入定和出定，以及与一切有情的心意相应的是于心自在2；能自在地运用虚空藏的资具的是于资具自在3；能知晓工巧和事业的一切处所的是于事业自在4；能随自己意愿投生于六道任何一道的是于生自在5；能示现三千世界充满佛陀等的是于意乐自在6；能成就以处所自在而立下的任何愿望的是于愿自在7；能示现将三千世界放入芥子中等的是于神变自在8；能获得通晓一切所知的智慧的是于智慧自在9；能无碍地宣说一切法门的是于法自在10。
English
I, for the noble one who has arisen in the path of seeing, although there is no abandonment by cultivation, it is considered that after attaining the noble path, there are many things that do not exist in the continuum. Abandonment by seeing is thus a newly established abandonment by the tenets, so the person who has arisen in the path of seeing must be someone whose mind cannot be completely transformed by other outsiders, etc., in any lifetime. Second, in explaining the qualities of realization, the eyes that arise from the maturation of virtuous actions are: the flesh eye 1, which sees all subtle and coarse forms of the three thousand worlds; the divine eye 2, which knows the birth and death of all sentient beings; the wisdom eye 3, which realizes that all phenomena are without self; the Dharma eye 4, which knows the eighty-four thousand doors of Dharma, etc.; and the Buddha eye 5, which knows all knowable phenomena. These are the five eyes. The direct perceptions obtained from the power of meditative absorption that has accomplished concentration are: the miraculous direct perception 1, which has power over many miracles, such as transforming one into many and many into more; the divine eye direct perception 2, which knows the death and birth of all sentient beings; the divine ear direct perception 3, which hears all sounds, large and small, of the three thousand worlds; the recollection of past lives direct perception 4, which knows many past lives of oneself and others; the mind-reading direct perception 5, which knows all the thoughts of other sentient beings' minds; and the exhaustion of defilements direct perception 6, which knows the exhaustion of karma and afflictions in the continuums of oneself and others. These are the six direct perceptions. The powers of unobstructed mastery to act as one wishes are: mastery over life 1, which allows one to remain for an eon or more; mastery over mind 2, which allows one to enter and arise from concentration in accordance with the thoughts of all sentient beings; mastery over resources 3, which allows one to control the resources of the treasury of space; mastery over action 4, which allows one to know all places of crafts and activities; mastery over birth 5, which allows one to be born in any of the six realms as one wishes; mastery over aspiration 6, which allows one to show the three thousand worlds filled with Buddhas, etc., according to one's wishes; mastery over aspiration 7, which allows one to accomplish any aspiration made based on the power of place; mastery over miracles 8, which allows one to show the three thousand worlds placed in a mustard seed, etc.; mastery over wisdom 9, which allows one to attain the wisdom that knows all knowable things; and mastery over Dharma 10, which allows one to teach all doors of Dharma without obstruction.
Chinese
十种，以及以忆念和智慧殊胜的自性陀罗尼之门是：思维如“阿”字（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：无）一个字的意义，从而证得无生，由此确定一切法为无生，获得安忍之门，是字陀罗尼1。创作能成办利益和损害事业的密咒，以等持和智慧的力量加持，使得在劫的时间里都能产生作用，是密咒陀罗尼2。不忘失地忆持一切法的词句，是词陀罗尼3。不忘失地忆持一切法的意义，是义陀罗尼4，这四种。对于一切所知无碍了知的力量是：从善业产生安乐果等是处，从不善业产生痛苦果等非处，像这样了知一切道理，是知处非处力。从善业和不善业产生这些果，会如此这般地出现，了知因果的所有细微之处，是知业异熟力。了知一切众生的根器利钝，是知诸根胜劣力。了知声闻种姓等一切众生的界，以及地水火风等一切的元素界，是知种种界力。了知喜欢广大法和喜欢甚深法等，是知种种胜解力。了知恶趣道和善趣道以及解脱道等，是知一切至所道力。了知四禅和八解脱等，不可思议的等持之门，是知静虑解脱等持力。了知自己和他人无量的前世，是知宿住随念力。像“一切众生从此地死亡后，转生到这里”这样，了知众生的许多后世去处，是知死殁受生力。了知连同习气的二障全部断尽，是知漏尽力，这十种。为了自己和他人，在发誓方面，不畏惧外道的反驳：我已舍弃包括习气在内的一切二障，对于发誓圆满断证，在包括天神在内的世间，四法
English
Ten, and the doors of Dharani with the distinctive nature of mindfulness and wisdom are: By contemplating the meaning of a single letter like the letter 'A' (Tibetan: ཨ, Sanskrit Devanagari: अ, Sanskrit Romanization: a, Literal Chinese meaning: No), thereby establishing non-arising, and thus establishing all dharmas as non-arising, obtaining the door of endurance, is the Dharani of Letters 1. Composing mantras that accomplish beneficial and harmful actions, and blessing them with the power of Samadhi and wisdom, so that they can produce effects for eons, is the Dharani of Mantras 2. Holding all the words of the Dharma without forgetting them is the Dharani of Words 3. Holding all the meanings of the Dharma without forgetting them is the Dharani of Meanings 4, these four. The power of knowing all knowable things without obstruction is: That happiness arises from virtuous actions, etc., is a place, and that suffering arises from non-virtuous actions, etc., is not a place. Knowing all such principles is the power of knowing what is and is not a place. Knowing all the subtle details of cause and effect, such as 'These results will arise from virtuous and non-virtuous actions in this way,' is the power of knowing the maturation of actions. Knowing all the sharp and dull faculties of sentient beings is the power of knowing the superior and inferior faculties. Knowing the realms of all sentient beings, such as those of the Hearers, and all the element realms, such as earth, water, fire, and wind, is the power of knowing the various realms. Knowing the inclination towards vast Dharma and the inclination towards profound Dharma, etc., is the power of knowing the various inclinations. Knowing the path of bad migrations, the path of higher realms, and the path of liberation, etc., is the power of knowing the path to all destinations. Knowing the four concentrations and the eight liberations, etc., the inconceivable doors of Samadhi, is the power of knowing concentration, liberation, and Samadhi. Knowing countless past lives of oneself and others is the power of knowing the recollection of past abodes. Knowing the various future destinations of sentient beings, such as 'All sentient beings die from here and are born here,' is the power of knowing death and birth. Knowing that all obscurations, together with their imprints, are exhausted is the power of knowing the exhaustion of defilements, these ten. In making vows for the benefit of oneself and others, not being afraid of refutation by opponents: 'I have abandoned all obscurations, together with their imprints,' in vowing the perfection of abandonment, in the world including the gods, four dharmas.
Chinese
由于没有人能战胜他，因此获得了无畏和无惧，并且像牛王一样接受了伟大的地位。在眷属中发出无畏的狮子吼，转动了世间梵天之轮，诸如天、魔、梵天、沙门和婆罗门等都无法转动的奇妙无比的法轮。同样，我发誓完全证悟一切所知之法，圆满成佛，如前所述，包括天等。此外，这是通往圣者必经之路。如果依赖这样的道路，就不会不通往解脱，这是不可能的。为了他人的利益，我发誓要遵循这条道路等等。此外，这是阻碍道路的法，如果遵循这样的处所，就不会成为道路的障碍，这是不可能的。为了他人的利益，我发誓要消除道路的障碍等等，共有四种。此外，由于身体的怯懦，没有低头弯腰，也没有用锐利的目光审视等等，而是以牛王般伟大的姿态示人。由于言语的无畏，没有言语颤抖和重复修饰等等，而是以威严压倒一切辩论者，并在眷属中发出狮子吼。由于获得了内心的无畏，像世间的大梵天一样转动法轮。此外，天是指通过神通和神变等超越六道众生，魔和梵天是指在欲界和色界中因傲慢而自负者，沙门和婆罗门是指被认为是智者的人。四种分别正确认识调伏对象的方法是：不混淆地了解所有不可思议的佛法之门，即佛法分别正确认识；不混淆地了解所有依赖于这些词语的含义，即含义分别正确认识；在向他人展示佛法时，不混淆地了解所有名称和语言，即确定词语分别正确认识；像这样讲法时，即使从一个佛法之门开始，讲述一劫或超过一劫的时间，智慧也不会穷尽，即辩才分别正确认识。也就是说，在向他人讲法时，所依据的佛法和所依赖的含义这两者都是应该讲述的