སྨོན་པ་མེད་པའི་དོན་གང་ཡིན་པ་དེ་ནི་དོན་ནོ། ། ཆོས་ཐམས་ཅད་མ་ལུས་པར་རྣམ་པར་ཕྱེ་བ་སྟེ། རྣམ་པར་ཕྱེ་བའི་དོན་གང་ཡིན་པ་དེ་ནི་དོན་ནོ། ། ཆོས་ཐམས་ཅད་མ་ལུས་པར་སེམས་ཅན་མེད། སྲོག་མེད། གང་ཟག་མེད་པ་སྟེ། གང་ཟག་མེད་པའི་དོན་གང་ཡིན་པ་དེ་ནི་དོན་ནོ། ། གང་དེ་ལྟ་བུའི་ཆོས་རྣམས་རྟོགས་པ་དེ་ནི་དོན་སོ་སོ་ཡང་དག་པར་རིག་པ་ཞེས་བྱ་སྟེ། གང་དོན་སྟོན་པ་དེ་ནི་གནས་མེད་པ་སྟོན་པའོ། ། དེ་ནི་མི་ཟད་པ་སྟོན་པའོ། ། སོ་སོ་ཡང་དག་པར་རིག་པ་ནི་རྟོགས་པའི་དོན་སྟོན་པ་ཡིན་ཏེ། སངས་རྒྱས་བཅོམ་ལྡན་འདས་རྣམས་ཀྱིས་གནང་བ། རྗེས་སུ་ཡི་རང་བ། ཡང་དག་པ། དེ་ཁོ་ན།
“What is analytical ability in relation to objects? It is knowing how the statements of the ultimate truth relate to phenomena. It is knowledge of the nondual cause. It is knowledge of conditions. It is knowledge of things coming together. It is knowledge that approaches the limitless. It is knowledge that penetrates dependent origination. It is knowledge of the indivisibility of the totality of phenomena. It is knowledge that engages with the way things actually are. [MS.121.b] It is knowledge that does not remain at the summit of existence. It is knowledge that recollects emptiness. It is knowledge that considers freedom from attributes. It is knowledge that remains disinterested in goals. It is knowledge that does not construct the unconstructed. It is knowledge that penetrates the one path. It is knowledge that penetrates the fact that there is no being. It is knowledge that penetrates the fact that there is no self. It is knowledge of the single principle of the lack of life force. It is knowledge of the ultimate truth that there is no person. It is knowledge that is not bogged down in the past. It is knowledge that has no limit in the future. It is knowledge that is complete in the present. It is knowledge that relates to the skandhas as illusions. It is knowledge that relates to the elements as being like a poisonous snake. It is knowledge that contemplates the empty nature of the sense fields. It is knowledge where the internal has been pacified. It is knowledge where there is no external wandering. It is knowledge that sees objects and non-objects. It is knowledge that is based on mindfulness. It is knowledge that pursues realization. It is knowledge that is immediately present in the mind. It is knowledge that directly experiences truth. It is knowledge that there is no encounter with suffering. It is knowledge that there is no formation of origination. It is knowledge that there are no essential characteristics of cessation. It is knowledge that there is liberation on the path. It is knowledge of how words are applied to phenomena. It is knowledge that penetrates the faculties. It is knowledge that has powers that are unbreakable. It is knowledge that is settled in calm abiding meditation. It is knowledge that has the clarity of insight meditation. It is knowledge of the delusive nature of illusions. It is knowledge of the confused nature of mirages. It is knowledge of the falsity of appearances in dreams. It is knowledge of how echoes appear based on conditions. It is knowledge of how reflections shift. It is knowledge that sees one characteristic among the many characteristics. It is knowledge that sees meetings as partings. It is knowledge that what has been pacified will not reemerge. It is knowledge of how to follow instructions in the Śrāvakayāna. It is knowledge of how conditions are penetrated, and knowledge of the superiority of seclusion in the Pratyekabuddhayāna. It is knowledge of all the roots of virtue that are accumulated through the Mahāyāna. This is what is known as the bodhisatva’s analytical ability in relation to objects.
Bodhisattva, Buddha, Teachings