English
and scattering, etc. Fourth, the third and fourteenth, not body and life, etc., for the unspeakable view, because it prevents both refutation and establishment, so it does not dwell in the mother's womb, that is, the evil deceptive view that does not admit anything, is like closing the eyes because of suspicion of fault. The conventional way of knowing, in addition to that, there are deception, gathering, scattering, etc., these in the ultimate sense, are the self-nature consciousness that has not exceeded the realm of the Tathagatagarbha. 15 In name, it is able to directly realize the Tathagatagarbha, and show it to other beings to be tamed, called the mind of realization 16 or wisdom. Thus, these sixteen kinds of nominal cognition and ultimate cognition are the nature of knowing all dharmas as the unity of the two truths, and are the summary of the characteristics produced by the cognition of the Prajnaparamita of knowing the basis. The Sutra says: The profound Prajnaparamita is the producer of the Tathagata. and so on. These characteristics, because they are said for the sake of the intention of the beings to be tamed, do not have a definite number in some treatises. However, for the sake of the intention of the beings to be tamed, only these sixteen kinds are shown. If we summarize from here, it is the five aggregates of beings, especially for the behavior of the mind, in name, observe without confusion, and in the ultimate sense, observe as without self-nature. If analyzed widely, it will be found to be immeasurable. The sixteen kinds shown here, for the five aggregates of the world in general, especially for the behavior of the mind, such as attachment, etc., it is very important to know these for accomplishing the benefit of the beings to be tamed, because through these known, all other known are included in it. Therefore, saying sixteen kinds is not without reason, this way of understanding should also be known in other occasions. Second, the characteristics of the wisdom of the path are: the wisdom of the path relies on the Prajnaparamita, and knows that the nature of all dharmas is emptiness, which is free from all elaborations. 1, knowing that there is no sign of cause. 2, completely abandoning the desire for fruit. 3, through the logic of dependent origination, knowing that there is no new arising from self, other, both, and without cause. 4, knowing that in that way, the previously existing has not disappeared. 5, etc., the word "etc." includes the nature of defilement, all afflictions such as attachment. 6, knowing that there is no defilement, away from defilement, etc.
Chinese
不改变地了知，７.了知没有应取和应舍的事物，８.了知涅槃的自性并非自性成立，９.了知在胜义中成立或安住于法界之性的所依不存在，１０.了知一切法如是性，自性涅槃，一切所缘寂灭，虚空的体性，即法性无为或非造作，是八现观的智慧。１１.诸佛出世也好，不出世也好，诸法的体性或法性，包括天人在内的任何人都无法改变，因此法性不会错乱。１２.法性不会由因缘聚合。１３.法性不是任何可以安立的事物，因此在任何事物上都不会分别。１４.如来如实了知诸法的体性如何安住，并了知体性的种种差别，且了知胜义中没有差别。１５.在胜义中，于无体性中获得明现。１６.法性安住于无有破立之义，因此一切法的如是性和意趣都变成一味，从反面的角度显示了十六种意义，即如是性，这是道相智的修持之际，是佛陀所认可的智慧的体性。总之，佛母是空性的体性。等等。第三，一切相智的智慧之相是：佛陀依凭自己不共的作为，即果母一切相智的般若波罗蜜多，了知安住于现法乐住的智慧，安住于轮回寂灭平等性。１.当宣说佛母时，了知应该做诸如铺设自己的座位和狮子座等，并恭敬。２.由于如教奉行，而视其为至上的上师。３.通过宣说功德等来成办悦意。４.以珍宝鲜花等供养佛母。５.了知胜义中，自性空，远离生灭，因此不应做恭敬等行为。６.了知一切相智对以二谛所摄的境无有阻碍地行进或进入。７.世间人未曾见到的法性。
English
Knowing without alteration; 7. Knowing that there are no things to be taken or abandoned; 8. Knowing that the nature of Nirvana is not established by its own nature; 9. Knowing that there is no basis for being established in ultimate truth or abiding in the nature of the Dharmadhatu; 10. Knowing that all Dharmas are suchness, the nature of Nirvana, all objects of focus are pacified, the nature of space, that is, the Dharma-nature is unconditioned or non-artificial, which is the wisdom of the eight realizations. 11. Whether the Buddhas appear or not, the nature of Dharmas or Dharma-nature cannot be changed by anyone, including gods and humans, so the Dharma-nature is not confused. 12. Dharma-nature does not gather by causes and conditions. 13. Dharma-nature is not something that can be established anywhere, so it does not discriminate on anything. 14. The Tathagata knows how the nature of Dharmas abides as it is, and knows the various distinctions of nature, and knows that there is no distinction in ultimate truth. 15. In ultimate truth, clarity is obtained in the absence of nature. 16. Dharma-nature abides in the meaning of non-affirmation and non-negation, so the suchness and intention of all Dharmas become of one taste, showing sixteen meanings from the opposite perspective, that is, suchness, which is the practice of the path-knowing wisdom, which is the nature of wisdom recognized by the Buddha himself. In short, the Mother is the nature of emptiness. And so on. Third, the characteristics of the wisdom of all-knowingness are: the Buddha relies on his own unique actions, that is, the Prajnaparamita of the fruit-mother all-knowingness, and knows the wisdom of abiding in the bliss of the present Dharma, abiding in the equality of Samsara and Nirvana. 1. When the Mother is spoken of, know that you should do things such as laying out your own seat and lion throne, and be respectful. 2. Because of following the teachings, regard her as the supreme Guru. 3. Accomplish satisfaction by speaking of virtues, etc. 4. Make offerings to the Mother with precious flowers, etc. 5. Knowing that in ultimate truth, self-nature is empty, and is free from birth and death, so one should not do respectful actions, etc. 6. Knowing that all-knowingness goes or enters without hindrance to the realm encompassed by the two truths. 7. The Dharma-nature unseen by worldly people.
Chinese
或者显示甚深之义，或者知晓未见色等任何边际即是胜义见，８ 显示世间即五蕴为空性之相，９ 并且为聚集在眷属中的所化众生宣说听闻，１０ 以思惟了知听闻之义而成熟相续，１１ 以思惟获得定解之义而修习，现证而解脱相续，１２ 显示法性之体性超越世间分别念之境，不可思议，１３ 显示一切法自性涅槃寂灭，或者显示法性息灭有境之戏论，１４ 显示断灭有漏世间五蕴之理，１５ 知晓断灭彼岸此岸和取舍之想，１６ 二利圆满之果位一切种智之理，即说此为十六知之体性。经中说： 如来等依此境而住。如是，佛陀之相续生起自他二利圆满之果位十六者，皆从一切种智而生，具有一切种智故如是知晓。生起彼之能力在于一切种智之加行，故亦成为加行之知相。此一切种智之知相，以不具足之方式断除一切种智之加行，故彼虽表示为生起一切种智者，然未作唯彼能生之他具足之断除，故以道智说差别相，果位一切种智以势能证悟，对治基智亦以听闻自证之彼更超胜而于义理上超胜。总之，以基智了知五蕴和差别名相之世俗胜义之状况，以道了知所修之道如何，以一切种智加行了知一切种智之相续所具有之事业。第二、差别相 方面，略说。广说二者。第一、将要宣说的不可思议和，无等和，不可测量等等十
English
Or showing the profound meaning, or knowing that not seeing any boundaries such as form is seeing the ultimate meaning, 8 showing the world, that is, the five aggregates, as the nature of emptiness, 9 and speaking and making it heard to the disciples gathered in the retinue, 10 maturing the continuum by thinking and knowing the meaning of hearing, 11 cultivating the meaning of certainty obtained by thinking, realizing it manifestly and liberating the continuum, 12 showing that the nature of Dharma is beyond the realm of worldly conceptual thoughts, inconceivable, 13 showing that all dharmas are naturally in a state of Nirvana and peace, or showing that the nature of Dharma is the pacification of the elaboration of the object-possessor, 14 showing the way to cut off the five aggregates of the defiled world, 15 knowing the cutting off of the notions of the other shore, this shore, and acceptance and rejection, 16 the fruit of the perfection of the two benefits, the principle of omniscience, is said to be the characteristic of knowing these sixteen. It is said in the sutra: The Tathagatas rely on and abide in this realm. Thus, the sixteen fruits of the Buddha's continuum arising from the perfection of self and other benefits all arise from omniscience, and because they possess omniscience, they know in this way. The ability to generate it lies in the practice of omniscience, so it also becomes a sign of the knowledge of practice. This sign of the knowledge of omniscience, by cutting off the practice of omniscience in a way that it does not possess, although it is expressed as the one who generates omniscience, it does not make the exclusion of others who possess only that, so by explaining the difference in the path wisdom, the fruit of omniscience is realized by potential, and the antidote base wisdom is also superior to that of the Hearers and Solitary Realizers, and is superior in meaning. In short, with the base wisdom, one knows the situation of the five aggregates and the conventional and ultimate meanings of the different names, with the path one knows what kind of path to cultivate, and with the practice of omniscience one knows that the activities possessed by the continuum of omniscience are performed. Second, the aspect of difference, In terms of, brief explanation. Two detailed explanations. First, the inconceivable that will be explained, and the unequaled, and the immeasurable, etc., ten
Chinese
以六种差别而有差别，并且所缘是痛苦等谛的行境。法和随法智忍和智的刹那的体性，这十六者，是宣说通达道的差别的加行体性。第二，四谛各自有四种。在胜义中，苦谛的所依是色等，如同不见虚空，并且是佛陀智慧之因，并且超离分别念的境界，因此是不可思议的。1、如此不可思议的自性，由于没有可比的，因此与任何比喻都不相同。2、唯有以量识衡量才能真实超越。3、真实超越数量的计算。4，这四者是苦的智忍的智慧。如同国王处于平等状态，由大臣处理事务一样，般若波罗蜜多果母在不分别的情况下，总集声闻、独觉、菩萨一切圣者的断证。5、通达胜义如何的细微，以及通达世俗有多少的具有贤善智慧的智者菩萨应当了知。6、由于不是声闻等的行境，因此是不共的，以处所和时间等劫，事物深奥且广大，完全了知。7、由于不离安住于大乘证悟种姓的般若波罗蜜多，因此如实证悟，现证迅速，因此现证菩提。8、经部中说：薄伽梵，此般若波罗蜜多是精细、微细，贤善、智者所应了知的。并且，独觉之间的断除和智慧是什么，那是菩萨获得不生之法忍的忍。又说：听闻此甚深般若波罗蜜多后书写，书写后读诵，如理作意的种姓之子或种姓之女，那些人应当希望迅速从痛苦中解脱。如此宣说，那些是见集谛之四种智慧。在世俗谛的面前，一切法没有断除过失的减少或诽谤，在胜义谛的面前，以功德充满或没有增益而了知。9、母牛不舍弃小牛的比喻，三轮
English
It is distinguished by six distinctions, and its object is the realm of truth such as suffering. The nature of the moments of Dharma and subsequent knowledge of forbearance and knowledge, these sixteen, explain the nature of the practice of the distinction of the path of knowledge. Secondly, each of the four truths has four. In the ultimate sense, the basis of the truth of suffering is form, etc., like not seeing the sky, and is the cause of the wisdom of the Buddha, and is beyond the realm of conceptualization, so it is inconceivable. 1. The nature of such inconceivability is incomparable because there is no comparable example. 2. Only by measuring with valid knowledge can one truly transcend. 3. Truly beyond the calculation of numbers. 4. These four are the wisdom of the knowledge of suffering. Just as the king is in a state of equanimity and the ministers handle affairs, the mother of the Prajñāpāramitā fruit gathers the abandonment and realization of all the noble Śrāvakas, Pratyekabuddhas, and Bodhisattvas without discrimination. 5. The subtle understanding of how the ultimate is, and the wise Bodhisattva with virtuous wisdom who understands how much the conventional is, should know. 6. Since it is not the realm of Śrāvakas, etc., it is uncommon, and with places and times such as kalpas, things are profound and vast, and are fully understood. 7. Since it is inseparable from the Prajñāpāramitā that abides in the lineage of Mahāyāna realization, it realizes the truth as it is, and manifest realization is swift, so it manifests enlightenment. 8. The Sutra says: O Bhagavan, this Prajñāpāramitā is to be known by the subtle, the subtle, the virtuous, and the wise. And, what is the abandonment and wisdom between the Pratyekabuddhas, that is the forbearance of the Bodhisattva who has attained the forbearance of the unproduced Dharma. It is also said: After hearing this profound Prajñāpāramitā, writing it down, reciting it after writing it down, and sons or daughters of the lineage who properly attend to it, those people should wish to be quickly liberated from suffering. Thus it is said, those are the four wisdoms of seeing the origin of suffering. In the face of conventional truth, all dharmas do not have the reduction or slander of eliminating faults, and in the face of ultimate truth, they are known by being filled with qualities or without addition. 9. The analogy of a cow not abandoning its calf, the three wheels.