Chinese
从示现各种形象的角度来说，是化身。第四个是自性身，与贪执分别习气一同产生的，大乐智慧二者，就其法性而言是法性。通过道、修、力量，贪执分别习气的垢染自然清净，它的法性，大乐智慧转变为无垢，就是自性身或大乐身，也认为是四身。如果认为大乐身是密宗不共的甚深特点，显宗不应有此名称，那么，在大乘经部中，也有一些地方将自性身安立为大乐身，这是必然存在的。如《三身赞》中说：“解脱三界之行境，等同虚空而安住，一切事物之自性。清净寂灭且极寂，至极寂灭自性瑜伽士之所证。证悟极难且极难分析，自他利益遍布无相离分别。唯一之身乃诸佛，无等同等大乐身前敬顶礼。”因此这样说。简而言之，通达无相之法，成为利益自他的功德善聚之基础是法身；一切善聚的自性，圆满兴盛的财富显现，宣说佛法的各种门是报身；为度化众生而示现无量应化之身是化身；本体是法身，但不是以无相的方式来表示，而是转变为圆满的大乐就是自性身。因此，自宗认为，智慧法身是从离戏的角度安立的，自性身是从大乐的角度安立的。这里不作法界自性身和证悟智慧法身的安立。第二，关于智慧的解说，分为两部分： общей意义和正文意义。第一部分分为分类和各个分类的体性解说两部分。第一，分类是：法界智、大圆镜智、平等性智、妙观察智和成所作智等。
English
From the perspective of manifesting various forms, it is the Nirmanakaya. The fourth is the Svabhavikakaya, which is the Dharmata because the two, great bliss wisdom, arising together with attachment, conceptualization, and habitual tendencies, are Dharmic. Through the power of the path, meditation, the stains of attachment, conceptualization, and habitual tendencies are naturally purified, and its Dharmata, the great bliss wisdom, is transformed into stainlessness, which is the Svabhavikakaya or the great bliss body, also considered as the four Kayas. If it is thought that the great bliss body is a unique and profound characteristic of Tantra, and that such a term is inappropriate in Sutra, then in some instances in the Mahayana Sutra Pitaka, there is certainly the establishment of the Svabhavikakaya as the great bliss body. As it is said in the "Praise of the Three Kayas": "Liberated from the conduct of the three realms, abiding equal to space, the self-nature of all things. Pure, peaceful, and utterly secluded, supremely peaceful, the realization of the self-nature yogi. Difficult to realize and extremely difficult to analyze, benefiting self and others, pervading without characteristics, free from conceptualization. The sole body is the unequaled equal bliss body of the Buddhas, to which I prostrate." Therefore, it is said. In brief, understanding the Dharma of no characteristics, becoming the basis of qualities and virtuous accumulations that benefit self and others is the Dharmakaya; the self-nature of all virtuous accumulations, the flourishing wealth manifests, and the various doors of Dharma teachings are the Sambhogakaya; showing limitless bodies of whatever tames beings is the Nirmanakaya; the essence is the Dharmakaya itself, but not expressed through the way of no characteristics, but transformed into perfect great bliss is the Svabhavikakaya. Therefore, in our own system, the wisdom Dharmakaya is established from the aspect of freedom from elaboration, and the Svabhavikakaya is established from the aspect of great bliss. Here, the establishment of the Dharmadhatu Svabhavikakaya and the realization wisdom Dharmakaya is not done. Second, the explanation of wisdom is divided into two parts: the general meaning and the meaning of the text. The first part is divided into two parts: classification and the explanation of the nature of each classification. First, the classification is: Dharmadhatu wisdom, mirror-like wisdom, equality wisdom, discriminating wisdom, and accomplishing activity wisdom, and so on.
Chinese
额。第二，解释各种分类的体性，有四部分。第一，各种分类的自性是：一切法的实相，远离一切戏论的自生任运的智慧，即是法界智。如《庄严经论》云：“诸法之实性，二障净之相。”如是。如镜之智，体性具足五法：因无我执而断绝一切偏颇，故无偏颇；因知晓一切所知境，故无境之断绝；因离变异且恒常存在，故无时之断绝；因断除一切障碍，故不迷于一切所知；不依赖于境之显现，仅知所知境存在，故无相之断绝。如《经庄严论》云：“如镜智无我，无断恒时具，不迷一切知，恒时不显现。”如是。平等性智的体性是：不住于有寂二边，通达轮涅一切平等性。如彼经云：“不住寂灭者，是名平等智。”如是。妙观察智是：无碍了知一切法，且于为所化众生说法具足自在，故为智慧。如彼经云：“妙观察之智，于一切所知，恒时无有碍。”如是。成所作智的体性是：于一切世间界，化现无数化身，成办种种有情之利益的智慧。如《经庄严论》云：“成所作之智，于一切界中，以无数思议，化身成办一切有情利。”如是。第二，彼等从何因产生之理是：于学道时修习甚深三摩地，则生起法界智。如《庄严经论》云：“如是之实性，从一切处，修习而生起。”如是。多闻受持正法，则生起如镜之智；修习自他平等性，则生起平等性智；明示真实之法，则生起妙观察智；利益他
English
Nga'o. Secondly, there are four parts to explaining the nature of each division. First, the self-nature of each division is: the suchness of all dharmas, the spontaneously accomplished wisdom free from all elaborations, is the Dharmadhatu wisdom. As the Ornament says: "The suchness of all dharmas, is the characteristic of being purified of the two obscurations." Thus it is. The mirror-like wisdom is: its essence possesses five qualities, namely: because it is free from the bias of ego-grasping, it is free from partiality; because it knows all knowable objects, it is free from objects; because it is free from change and always exists, it is free from time; because it has abandoned all obscurations, it is not confused about all knowable objects; because it does not depend on the appearance of objects, it knows only the existence of knowable objects, so it is free from appearances. As the Sutra Ornament says: "Mirror-like wisdom has no 'I', it is completely unbroken and always present, because it is not confused about all knowable objects, it is always not manifest towards it." Thus it is. The essence of the wisdom of equality is: not abiding in the two extremes of existence and peace, but realizing the equality of all samsara and nirvana. As it says: "Abiding not in peace, is considered the wisdom of equality." Thus it is. The discriminating wisdom is: knowing all dharmas without obstruction, and being skilled in teaching the Dharma to those to be tamed, hence it is wisdom. As it says: "The discriminating wisdom is always unobstructed in all knowable objects." Thus it is. The essence of the wisdom of accomplishing activities is: emanating countless emanations in all realms of the world, and accomplishing various benefits for sentient beings. As the Sutra Ornament says: "The wisdom of accomplishing activities is various in all realms, and accomplishes the benefit of all sentient beings through countless and inconceivable emanations." Thus it is. Secondly, the way in which these arise from causes is: by meditating on profound samadhi on the path of learning, the Dharmadhatu wisdom arises. As the Ornament says: "Suchness arises truly from meditating on everything." Thus it is. By hearing and retaining the holy Dharma extensively, the mirror-like wisdom arises; by meditating on the equality of self and others, the wisdom of equality arises; by clearly explaining the true Dharma, the discriminating wisdom arises; and benefiting others.
Chinese
是从修习中生起成所作智。如《宝性论》中说：“为执持故及心平等故，为正妙善宣说诸法故，为成所作之自性故，四种智慧亦正出现。”如是所说。第三，彼等从转依中生起之方式是：阿赖耶识转依为大圆镜智，染污意转依为平等性智，意识转依为妙观察智，五根识转依为成所作智。如《入三身经》中说：“阿赖耶识没入于法界，是大圆镜智。染污意没入于法界，是平等性智。意识没入于法界，是妙观察智。五根识没入于法界，是成所作智。”如是所说之故。第四，诸识转依之方式是：譬如铁的物体，用炼金术的药汁浸泡时，其黑色等不美观的颜色和坚硬的性质会消失，但铁的物体本身并没有消失，而是变成纯净的、颜色美好且性质柔软的黄金一样。同样，通过修道的威力，虽然舍弃了成为暂时性污垢的各个识的自性，但那些识的种姓传承的部分永远不会退转，而是转依为佛的智慧。例如，阿赖耶识的自性，舍弃了一切种子和不明显的显现等，转依为具有无我执等五种功德的大圆镜智一样。如至尊度母所说，《心性如意宝论》中说：“一实物舍弃恶劣之特征，执持善良之状态是转依，一坚硬之物舍弃铁之色，变成黄金也是如此。”如是所说之故。因此，在远离一切垢染而成就佛果时，修道者的补特伽罗和其相续的诸识不会完全消失，而是
English
The wisdom of accomplishing activities arises from practice. As stated in the Ornament, "For the sake of holding and for the sake of equality of mind, and for the sake of truly and excellently proclaiming the Dharma, and for the sake of the very nature of accomplishing activities, the four wisdoms also truly arise." As it is said. Third, the way in which they arise from the transformation of the basis is: the transformation of the alaya consciousness is like the mirror-like wisdom, the transformation of the afflicted mind is the wisdom of equality, the transformation of the mind consciousness is the discriminating wisdom, and the transformation of the five sense consciousnesses is the wisdom of accomplishing activities. As stated in the Sutra Entering the Three Kayas, "The alaya consciousness dissolving into the sphere is the mirror-like wisdom. The afflicted mind dissolving into the sphere is the wisdom of equality. The mind consciousness dissolving into the sphere is the discriminating wisdom. The five sense consciousnesses dissolving into the sphere is the wisdom of accomplishing activities." Because it is said. Fourth, the way in which the consciousnesses transform is: for example, when an iron object is soaked in the essence of alchemy, its black and other unsightly colors and hard and solid nature disappear, but the essence of the iron object does not disappear, but becomes pure gold with a beautiful color and a soft nature. Similarly, through the power of the path of meditation, although the characteristics of each consciousness, which have become temporary defilements, are abandoned, the lineage of those consciousnesses never reverts, but transforms into the wisdom of the Buddha. For example, the nature of the alaya consciousness, abandoning all seeds and unclear appearances, etc., transforms into the mirror-like wisdom with five qualities such as non-self-grasping. As the venerable Tara said, in the treatise "The Heart Essence of the Wish-Fulfilling Jewel," "One real thing abandons bad characteristics, holding onto a good state is transformation, one hard thing abandons the color of iron, becoming gold is also like that." Because it is said. Therefore, when one becomes a Buddha, free from all defilements, the individual who practices the path and the consciousnesses of his continuum do not completely disappear, but
Chinese
那些的种姓转化为佛的化身和智慧。正如那里面所说：如果众生的错觉消失，那即成佛。如果舍弃了那个，众生本身也会被舍弃。从先前的力量中，产生转化的智慧。那被称为佛的化身。因为这样说的缘故。当众生和心识转化时，那被称为佛的化身和智慧。不会被称为有情众生的众生和心识。例如，当铁的物体变成金子时，那就不再是铁了。如果认为，因为说世俗的法应该被舍弃，所以新获得的佛的功德也会变成应该舍弃的，因为是世俗的缘故。虽然有很多时候说世俗应该被舍弃，但那只是考虑到一般或主要的情况而那样说的。特别地，新获得的佛的功德不是应该舍弃或净化的，因为是于劫中积累资粮的道所产生的果和净化的果的缘故。正如六支瑜伽的内在介绍中所说：通过修道新获得的转变，是舍弃了突发污垢的部分，以及在所化众生面前显现的部分，以及能够显现在他人面前的部分，是世俗和净化的果。因为这样说的缘故。第二，正文的意义是：如上所说，八识聚的种姓转化而来的后得的四种智慧，以及基上的法性，如是性转化为无垢状态的法界智，共有五种。其中，后得的智慧是为所化众生显现的色身和事业等，不间断地利益众生的原因。而且，当所有突发的污垢清净而证悟成佛时，同时新获得的智慧融入胜义法身。四种智慧中，本初就存在的胜义法身显现，并且在那之后的第二个刹那，后得的智慧与为所化众生显现的色身二者等新获得的功德无有关联地融入，因为二色身是四智的自性，特别是