English
Those lineages are transformed into the embodiment and wisdom of the Buddha. As it is said therein: If the delusions of beings cease, that is enlightenment. If that is abandoned, beings themselves will also be abandoned. From the power of the former, transformative wisdom arises. That is called the embodiment of the Buddha. Because it is said so. When beings and consciousnesses are transformed, that is called the embodiment and wisdom of the Buddha. It is not called the beings and consciousnesses of sentient beings. For example, when an object of iron becomes gold, it is no longer iron. If it is thought that, because it is said that conventional dharmas should be abandoned, the newly attained qualities of the Buddha will also become something to be abandoned, because they are conventional. Although there are many instances where it is said that the conventional should be abandoned, that is only said in consideration of the general or the main. In particular, the newly attained qualities of the Buddha are not something to be abandoned or purified, because they are the result of accumulation of merit through the path over eons and the result of purification. As it is said in the inner introduction of the Six Yogas: The transformations newly attained through meditating on the path are the aspects of abandoning adventitious stains, and those that appear to others to be tamed, and those that are able to appear to others, are conventional and the result of purification. Because it is said so. Secondly, the meaning of the text is: As mentioned above, the lineage of the eight consciousness aggregates transformed into the four after-arising wisdoms, and the nature of reality on the ground, the suchness transformed into the stainless state, the Dharmadhatu wisdom, there are five in total. Among them, the after-arising wisdoms are the cause for the continuous arising of the benefit of beings, such as the Rupakaya and activities that appear to others to be tamed. Moreover, when all adventitious stains are purified and one attains Buddhahood, at the same time, the newly attained wisdoms merge into the ultimate Dharmakaya. In the four wisdoms, the ultimate Dharmakaya that has been present from the beginning manifests, and in the second instant after that, the after-arising wisdom merges without association into the newly attained qualities such as the two Rupakayas that appear to others to be tamed, because the two Rupakayas are the nature of the four wisdoms, especially
Chinese
证得菩提的补特伽罗，是因为具有利益他人的事业随时都能产生的因或能力。实际上，新获得的世俗色身二者和智慧等，并非从一开始就自然存在于法身之中，而是由道之智慧新产生的果。此外，作为七识之根本的阿赖耶识和法界智二者，在作为轮回和涅槃之基础等方面，形态相似且相同。而实相之镜智本身，则被认为是与阿赖耶识的果报部分形态相似且相同。因此，由于本来就存在的智慧与识形态相似的原因，如果通过修道等方法转变识，就会像先前存在于基础上的智慧一样发生转变。如杰达拉纳塔所说，在《如意宝心要决定》中：如是识与智慧方向同，若以方便转变识，则与先前之，智慧诸者相同故。如是宣说之故。那么，这五种智慧，是胜义还是世俗呢？法界智是胜义谛，因为其并非仅仅是先前没有而新产生的，而是舍弃了外在遮蔽的突发污垢，仅仅是显现了先前存在的法身而已，自己的体性永远不会改变，前后是一样的。如《宝性论》所说：过失具足突发性，功德具足自性故，如何先前之后亦如是，不变之法性。如是宣说之故。其他剩余的四种智慧，可以分为胜义和世俗两种，因为存在胜义自生之四智和世俗他生之四智。其中，胜义谛的五种智慧本体是一，同样，胜义谛的五蕴、五界、五根等的本体也仅仅存在于法界之中，但如果从法的角度来区分，那么胜义谛的识蕴就是如镜般的智慧，平等性智是胜义谛的受蕴，了知
English
The individual who has attained enlightenment is one who possesses the cause or ability for the activity of benefiting others whenever it is needed. In reality, the two newly attained mundane form bodies and wisdoms, etc., do not naturally exist in the Dharmakaya from the beginning, but are the result newly produced by the wisdom of the path. Furthermore, the Alaya-consciousness, which is the root of the seven consciousnesses, and the Dharmadhatu wisdom are similar and identical in aspects such as being the basis of both Samsara and Nirvana. The actual Mirror-like Wisdom itself is considered to be similar and identical in form to the fruition aspect of the Alaya-consciousness. Therefore, because of the reason that the wisdoms that have existed from the beginning are similar in form to the consciousnesses, if the consciousnesses are transformed by methods such as meditating on the path, they will be transformed in the same way as the wisdoms that previously existed on the basis. As Je Taranatha said, in the "Definite Essence of the Wish-Fulfilling Jewel Treatise": Thus, consciousness and wisdom are similar in direction, if consciousness is transformed by means, then it will become the same as the previous, wisdoms. Therefore, it is said. So, what are these five wisdoms, ultimate or conventional? The Dharmadhatu wisdom is only ultimate, because it is not merely newly produced without having existed before, but only manifests the previously existing Dharmakaya by abandoning the adventitious stains that obscure it externally, and its own nature never changes, so it is the same before and after. As it is said in the Uttaratantra: Faults are endowed with adventitiousness, virtues are endowed with self-nature, how it was before, so it is afterwards, the unchanging nature of reality. Therefore, it is said. The other remaining four wisdoms can be divided into two, ultimate and conventional, because there are the four ultimate self-born wisdoms and the four conventional other-born wisdoms. Among them, the five ultimate wisdoms are one in essence, and similarly, the essence of the five ultimate aggregates, five elements, five faculties, etc., also exists only in the Dharmadhatu, but if distinguished from the perspective of Dharma, then the ultimate aggregate of consciousness is the mirror-like wisdom, the wisdom of equality is the ultimate aggregate of feeling, and the aggregate of perception is separately understood.
Chinese
的智慧和胜义的行蕴是成所作智，胜义的色蕴是法界体性智，或者色蕴是如镜智，胜义的识蕴也有结合于法界体性智的。此外，从观看胜义诸法的角度来说，是如镜子般的智慧；法界本身从远离一切戏论的角度来说，是平等性智；从不混淆地了知法界本身的胜义相的角度来说，是妙观察智；从了知胜义的事业和事业，成办一切有情之义的角度来说，是成所作智；法界体性智自己的体性是不分别和一切胜义相。此外，从世俗新获得的方面来说，是如镜智、平等性智、妙观察智和成所作智这四种智慧。这些也从了知如所有性的诸法方面来说，是如镜智；从了知如所有性和尽所有性两种法的方面来说，是平等性智；从不混淆地了知尽所有性的诸法方面来说，是妙观察智；从了知以世俗所摄的事业和事业，成办一切有情之义的方式的角度来说，称为成所作智。佛地的世俗新获得的功德是道谛和实有。也就是心阿赖耶识、染污意、意识和诸根识转依，成为如镜智等四种智慧。如此的道谛或智慧第一刹那将法身作为现量境。之后第二刹那，新获得的二色身和事业等融入其他道谛的方式而行，因此这些世俗新生的智慧是实有，因此是刹那刹那坏灭的无常。法界体性智是原始以来自然任运成就的，因此它没有坏灭，所以是无为法，是诸法自性或
English
The wisdom of and the Saṃsāra of ultimate truth is the wisdom of accomplishing activities, the Saṃsāra of ultimate form is the wisdom of Dharmadhātu, or the Saṃsāra of form is mirror-like wisdom, and the Saṃsāra of ultimate consciousness is also combined with the wisdom of Dharmadhātu. In addition, from the perspective of viewing all the ultimate truths, it is mirror-like wisdom; Dharmadhātu itself, from the perspective of being separated from all elaborations, is the wisdom of equality; from the perspective of knowing without confusion all the ultimate aspects of Dharmadhātu itself, it is discriminating wisdom; from the perspective of knowing the activities and deeds of ultimate truth, and accomplishing all the meanings of sentient beings, it is the wisdom of accomplishing activities; the nature of Dharmadhātu wisdom itself is non-conceptual and all ultimate aspects. In addition, from the aspect of newly acquired conventional truth, there are four wisdoms: mirror-like wisdom, equality wisdom, discriminating wisdom, and accomplishing activities wisdom. These are also called mirror-like wisdom from the aspect of knowing the Dharmas of suchness; equality wisdom from the aspect of knowing both the Dharmas of suchness and the Dharmas of all that exists; discriminating wisdom from the aspect of knowing without confusion all the Dharmas of all that exists; and accomplishing activities wisdom from the aspect of knowing the way of accomplishing all the meanings of sentient beings through the activities and deeds included in conventional truth. The newly acquired qualities of the conventional truth of the Buddha's realm are the path truth and the real object. That is, the mind, the Ālaya-vijñāna, the afflicted mind, the consciousness, and the sense consciousness are transformed, becoming the four wisdoms such as mirror-like wisdom. Such path truth or the first moment of wisdom makes the Dharmakāya the object of direct perception. Then, in the second moment, the newly acquired two form bodies and activities, etc., enter into the way of merging into other path truths, so these newly born wisdoms of conventional truth are real objects, so they are only impermanent that are destroyed moment by moment. The wisdom of Dharmadhātu is naturally and spontaneously accomplished from the beginning, so it has no destruction, so it is unconditioned, it is the nature of all Dharmas or
Chinese
因为是如是之理，佛之身、语等所摄之意、功德和事业皆可遍及。如果法界不是诸法之自性，则不可遍及基、道、果三者之诸法。如果众生不必做修道之劳等，因为认为众生有本来自然之佛，且是任运成就，那么，安住之佛具有一切真实功德，本来就在一切众生心中任运成就。虽然不需要用道来生起，但是任何补特伽罗获得和现证此佛，则必须用道来生起，因此新获得的果位要与瑜伽世俗之智结合而安立。此外，法性即是真如，是与自性无别的真实之相显现，并且自性是常恒的。此真如未入道之众生显现为基之法，入道之众生显现为道之法，诸佛显现为果之法等，基、道、果三者如次第出现般之次第繁多且无边。虽然看似矛盾，但这些次第是具心之士夫心中的显现，就胜义谛自身而言，远离这些次第，因此没有矛盾的过失，仅仅是孩童之智无法思议的行境。第三，宣说功德，有共同的功德十种，不共同的功德九种，共十九种。也就是最初的十种：四无量、八解脱、十遍处、八胜处、无烦恼之等持、知所愿处之等持、六神通、四无碍解、四圆满清净之智慧、具相好之功德等十种。相好与八地以上之菩萨共同，因为在那里获得随顺之相好。第二，不共同的九类是：十力、四无畏、近念住
English
Because it is the nature of suchness, the Buddha's body, speech, and so on, encompassing mind, qualities, and activities, can pervade all. If the dharmadhatu is not the self-nature of all dharmas, then it cannot pervade all the dharmas of the three bases, paths, and results. If sentient beings do not need to engage in the labor of practicing the path, etc., because it is thought that sentient beings have a naturally occurring Buddha from the beginning, and that it is spontaneously accomplished, then the Buddha of suchness, possessing all ultimate qualities, is spontaneously present in the hearts of all sentient beings from the beginning. Although it does not need to be generated by the path, in order for any individual to attain and realize this Buddha, it must be generated by the path. Therefore, newly attained results are established in conjunction with the wisdom of conventional yoga. Furthermore, the nature of dharma, which is suchness, is the manifestation of all true aspects that are inseparable from oneself and one's essence, and one's own essence is eternal. This very nature appears as the dharma of the base to sentient beings who have not entered the path, as the dharma of the path to sentient beings who have entered the path, and as the dharma of the result to the Buddhas, etc. The sequence of base, path, and result appearing in order, like a sequence that is vast and limitless, seems contradictory. However, these sequences are appearances in the minds of sentient beings. In terms of ultimate reality itself, it is free from these sequences, so there is no fault of contradiction. It is merely an object of experience that is inconceivable to the minds of children. Third, in explaining the qualities, there are ten common qualities and nine uncommon qualities, totaling nineteen. The first ten are: the four immeasurables, the eight liberations, the ten totalities, the eight victories, the samadhi without afflictions, the samadhi of knowing the desired place, the six superknowledges, the four analytical knowledges, the four completely pure wisdoms, and the qualities of the signs and marks. The signs and marks are common with bodhisattvas from the eighth bhumi and above, because there, corresponding signs and marks are obtained. Second, the nine uncommon categories are: the ten powers, the four fearlessnesses, the close mindfulness