Chinese
如是说。第二，在《入三身经》中说：阿赖耶识转依即是如镜之智。阿赖耶中的意转依即是平等性智。意识转依即是妙观察智。五根识转依即是成所作智。如是说。如果归纳这些智慧，可以归纳为如所有智和尽所有智两种。第一种是：所有法的法性，无相的究竟，即是如实而知的等持之智。在《二谛论》中说：何时能知与所知，自性不复现见时，彼时无相不生故，安住坚固而不动。如是说。通摄三时的一切法的全部事物种类，如幻而现见，即是后得尽所有智。在《二谛论》中说：以能知的一刹那，能遍知一切所知之轮。如是说。虽然佛的智慧没有等持和后得的区分，但只是从了知的角度而安立的。第二，真实宣说正文意义分六：说如镜智为法身，说平等性智，说妙观察智，说彼二者为报身，说成所作智为化身，说法界性智为自性身。第一分二：当净和净因，当净之果身智。第一是，从内外而说。如是说，正如刚才所说，外境和内识的一切自性的阿赖耶识，是一切能取所取的基或根，无明本身在佛的境界中成为障碍，因此是一切所应断除的根源。更不用说世间的禅定，即使是声闻缘觉通达无我的究竟智慧也不能断除它，经中说必须以十地之末的金刚喻定来摧毁它。第二是，从何时起而说。如是说，当何时对任何事物都不执着，对任何事物都不受阻碍，因此遮蔽
English
Thus it is said. Secondly, in the Sutra Entering the Three Bodies, it says: The transformation of the ālaya-vijñāna is the wisdom like a mirror. The transformation of the mind abiding in the ālaya is the wisdom of equality. The transformation of the consciousness is the wisdom of discernment. The transformation of the five sense consciousnesses is the wisdom of accomplishing activities. As it is said. If these wisdoms are summarized, they can be grouped into two: knowing as it is (Jñānavat) and knowing as much as there is (Jñeyāvat). The first is: the ultimate non-appearance of the dharma-nature of all dharmas is the wisdom of meditative equipoise that knows things as they are. In the Two Truths it says: When knower and known are gone, and self is no longer seen, then because characteristics do not arise, it remains firm and does not stir. As it is said. The complete realization of all the categories of things, encompassing the three times, as illusory, is the post-meditative wisdom that knows as much as there is. In the Two Truths it says: With a single instant of knowing, it pervades the entire sphere of knowable objects. As it is said. Although there is no distinction between meditative equipoise and post-meditation in the wisdom of the Buddhas, it is merely designated from the perspective of the manner of knowing. Secondly, the actual explanation of the meaning of the text is in six parts: Explaining the mirror-like wisdom as the Dharma Body, explaining the wisdom of equality, explaining the wisdom of discernment, explaining those two as the Enjoyment Body, explaining the wisdom of accomplishing activities as the Emanation Body, and explaining the wisdom of the sphere of reality as the Essence Body. The first has two parts: what is to be purified and the agent of purification, and the wisdom of the Body as the result of purification. The first is: it is spoken of from the perspective of outer and inner. As it is said, just as it was said before, the ālaya-vijñāna, which is the nature of all outer objects and inner consciousnesses, is the basis or root of all grasping and apprehended objects, and ignorance itself becomes an obstacle in the state of Buddhahood, therefore it is the root of all that is to be abandoned. Not to mention worldly meditation, even the ultimate wisdom of the Hearers and Solitary Realizers who realize selflessness cannot abandon it; it is said in the sutras that it must be destroyed by the vajra-like samādhi at the end of the ten grounds. The second is: it is spoken of from the perspective of when. As it is said, when one is not attached to anything and is not obstructed by anything, therefore obscuring
Chinese
能对治粗大和微细的，如金刚般的等持，彻底摧毁了具有二障习气的阿赖耶识，当那个阿赖耶识转变时，就转变成如佛陀的明镜般的智慧。从词义上说，就像依靠无垢的明镜能够显现影像一样，从明镜般的智慧中，也能以影像的方式显现其他三种智慧和圆满受用身。如《庄严经论》中所说：“为了智慧影像生起之故。”这样说的。那个明镜般的智慧，虽然能显现其他一切智慧和一切所知，却没有我执；因为周遍无尽，所以恒常具有；因为远离一切障碍，并且对一切所知没有迷惑，所以不依赖于以义为对象的识；因为没有不了解的，所以通达一切所知；并且因为它向外显现，所以也不是执着，如《庄严经论》中所说：“明镜智慧无我执，周遍无尽恒常具，对于所知皆不惑，恒常不向彼显现。”这样说的。又如在不清净的阶段，阿赖耶识作为意等其他识的所依一样，在佛陀的果位上，明镜般的智慧是其他三种智慧的所依，如《庄严经论》中所说：“明镜智慧不动摇，三种智慧依于彼，平等性及个别智，成所作事唯此尔。”这样说的。因此，因为是所有三种智慧的根本自性，并且因为能产生其他三种智慧和圆满受用身，所以说是所有智慧的根本原因，如《庄严经论》中所说：“为诸智慧之因故，如大智慧之生处，即是圆满受用佛。”这样说的。那个明镜般的智慧，就被称为法身，其理由是，如《摄大乘论》中所说：“佛陀的清净法是因为阿赖耶识转依后获得法身之故。”这样说的，以及《吉祥空行海续》中也说：“阿赖耶识明镜智，彼即是法身。”因为这样说的缘故。那个法身是佛陀的智慧达到极致，
English
The diamond-like samadhi, which is the antidote to coarse and subtle (defilements), completely destroys the alaya-consciousness together with the habitual tendencies of the two obscurations, and when that alaya-consciousness is transformed, it transforms into the mirror-like wisdom of the Buddha. In terms of meaning, just as an image can appear by relying on a clear mirror, the other three wisdoms and the enjoyment body also appear as images from the mirror-like wisdom. As stated in the Ornament of Realization: "For the sake of the arising of the image of wisdom." That mirror-like wisdom, although it can manifest all other wisdoms and all knowable objects, has no self-grasping; because it is completely pervasive, it is always present; because it is free from all obscurations and is not confused about all knowable objects, it does not rely on consciousness that takes meaning as its object; because there is nothing it does not understand, it comprehends all knowable objects; and because it manifests outwards, it is not grasping, as stated in the Ornament of Realization: "Mirror-like wisdom has no self-grasping, it is completely pervasive and always present, it is not confused about all knowable objects, and it never manifests towards them." Furthermore, just as the alaya-consciousness serves as the basis for other consciousnesses such as mind in the impure state, in the state of Buddhahood, mirror-like wisdom is the basis for the other three wisdoms, as stated in the Ornament of Realization: "Mirror-like wisdom is unwavering, the three wisdoms rely on it, equality and individual wisdom, accomplishing activities is only this." Therefore, because it is the fundamental nature of all three wisdoms, and because it can generate the other three wisdoms and the enjoyment body, it is said to be the fundamental cause of all wisdoms, as stated in the Ornament of Realization: "Because it is the cause of all wisdoms, like the great source of wisdom, it is the enjoyment Buddha itself." That mirror-like wisdom is called the Dharmakaya, the reason for which is, as stated in the Compendium of Vehicles: "The pure Dharma of the Buddha is because the alaya-consciousness is transformed and the Dharmakaya is attained." And as stated in the Tantra of the Glorious Dakini Ocean: "Alaya-consciousness is mirror-like wisdom, that is the Dharmakaya." Because it is said in this way. That Dharmakaya is the ultimate wisdom of the Buddha's knowledge,
Tibetan
ས་པ་ཐམས་ཅད་ཞི་ཞིང་སྣང་བ་མེད་པའི་ཡེ་ཤེས་མཆོག་ཐོབ་པ་དབྱིངས་དང་ཡེ་ཤེས་གཉིས་སུ་མེད་པ་ཡིན་ཏེ། ཡེ་ཤེས་སྣང་བ་རྒྱན་གྱི་མདོ་ལས། ཡེ་ཤེས་དམ་པ་བདག་མེད་པ། །སྣང་བ་མེད་དེ་མི་གཟིགས་སོ། །ཞེས་གསུངས་པ་དང་། །སྨྲ་བསམ་བརྗོད་མེད་ཤེས་རབ་ཕ་རོལ་ཕྱིན། །མ་སྐྱེས་མི་འགགས་ནམ་མཁའི་ངོ་བོ་ཉིད། །སོ་སོ་རང་རིག་ཡེ་ཤེས་སྤྱོད་ཡུལ་བ། །དུས་གསུམ་རྒྱལ་བའི་ཡུམ་ལ་ཕྱག་འཚལ་ལོ། །ཞེས་གསུངས་པ་ལྟར་རོ། །གཉིས་པ་ལའང་གཉིས། དག་བྱ་དག་བྱེད། དག་འབྲས་ཡེ་ཤེས་བཤད་པའོ། དང་པོ་ནི། ཉོན་མོངས་ ནས་ རབ་བཅོམ་ནས། ཞེས་གསུངས་ཏེ། ཀུན་གཞིའི་རྣམ་ཤེས་ལ་དམིགས་ནས་རྟག་ཏུ་ངར་བཏགས་པའི་རྣམ་པས་འཇུག་པས། བདག་ཏུ་ལྟ་བ། བདག་ཏུ་རྨོངས་པ། བདག་ལ་ཆགས་པ། བདག་ཏུ་ང་རྒྱལ་བ་སྟེ་ཉོན་མོངས་བཞི་ དང་རྟག་ཏུ་མཚུངས་པར་ལྡན་པས་ངོ་བོ་ཐར་བ་ཐོབ་པ་ལ་སྒྲིབ་ཅིང་ལུང་དུ་མ་བསྟན་པའི་མཚན་ཉིད་ཅན་ཉོན་མོངས་པ་ཅན་གྱི་ཡིད་དུ་གྲགས་པ་དེ་ནི། ཉོན་མོངས་པས་ནམ་ཡང་འཕྲོག་པར་མི་ནུས་པའི་ཕྱིར་སེང་གེ་ལྟ་བུ་དཔའ་བར་འགྲོ་བའི་ཏིང་ངེ་འཛིན་ཅེས་བྱ་བས་རབ་ཏུ་བཅོམ་ནས་འཁྲུལ་པའི་དྲི་མ་ལྡང་བ་མེད་པར་གྱུར་པ་ལས་མཉམ་ཉིད་ཡེ་ཤེས་འཐོབ་པར་འགྱུར་རོ། །དེའི་སྒྲ་དོན་ནི། སློབ་ལམ་དུ་བདག་གཞན་མཉམ་པ་ཉིད་དུ་སྒོམས་པས་སངས་རྒྱས་ཐོབ་པའི་ཚེ་སྲིད་ཞི་མཉམ་པ་ཉིད་དུ་མཁྱེན་པའི་ཡེ་ཤེས་སོ། །གཉིས་པ་ནི། མཐོང་སྒོམ་ ནས་ ཞེས་སུ་བརྗོད། ཅེས་གསུངས་ཏེ། ཁ་ཕྱིར་ལྟ་བའི་རགས་པ་ཀུན་བཏགས་ཀྱི་ཉོན་མོངས་ནི་མཐོང་ལམ་གྱིས་སྤངས་ཤིང་། ཁ་ནང་དུ་ལྟ་བའི་ཕྲ་བ་ལྷན་སྐྱེས་ཀྱི་ཉོན་མོངས་པ་ནི་སྒོམ་ལམ་གྱིས་སྤངས་པས་ཉོན་མོངས་པ་མེད་ཅིང་། ལམ་གྱི་དུས་ན་རྣམ་པར་མི་རྟོག་པའི་ཏིང་ངེ་འཛིན་སྒོམ་པ་དག་པ་དང་། འཁོར་འདས་གང་གི་ཡང་ཕྱོགས་སུ་མ་ལྷུང་བའི་སྲིད་ཞི་གཉིས་ལ་མི་ གནས་པའི་ཞི་བ་བསྒོམས་པས། སངས་རྒྱས་ཀྱི་སར་སྲིད་ཞི་མེད་ཅིང་མཐའ་གཉིས་ལ་མི་གནས་པའི་མྱ་ངན་ལས་འདས་པ་ཐོབ་པས་མཉམ་ཉིད་ཀྱི་ཡེ་ཤེས་ཞེས་བརྗོད་པ་ཡིན་ཏེ། རྒྱན་ལས། སྒོམ་པ་དག་པས་སེམས་ཅན་ལ། །མཉམ་པ་ཉིད་ཀྱི་ཡེ་ཤེས་འདོད། །མི་གནས་ཞི་བ་བཞུགས་ཡང་། །མཉམ་པ་ཉིད་ཀྱི་ཡེ་ཤེས་སོ། །ཞེས་གསུངས་སོ། །སྐབས་འདིར་མཐོང་སྒོམ་གྱི་སྤང་བྱ་ལ་དབྱེ་ན་མཐོང་སྤང་ནི་ཀུན་བརྟགས་ཀྱི་ཉོན་མོངས་ཏེ་འཇིག་ལྟ། མཐར་ལྟ། ལོག་ལྟ། ལྟ་བ་མཆོག་འཛིན། ཚུལ་ཁྲིམས་བརྟུལ་ཞུགས་མཆོག་འཛིན་གྱི་ལྟ་བ་སྟེ་ལྔ་དང་། འདོད་ཆག
Chinese
一切处寂灭且获得无显现之智慧胜者，是界与智慧无二无别。如《智慧显现庄严经》所说：“殊胜智慧无我者，无显现故不可见。”又如所说：“言思无及般若波罗蜜，不生不灭虚空之自性，各别自证智慧之行境，顶礼三世胜者之母。”如是。第二也有二：所净、能净，以及所净之果——智慧之解说。第一是：“从烦恼乃至极摧毁。”如是说，意指缘取阿赖耶识，以恒常执我的方式而转，因此，我见、我痴、我爱、我慢这四种烦恼，恒常相应，其自性是遮蔽获得解脱，且是无记的，被称为有烦恼的意，由于烦恼无法夺取，故以如狮子般勇猛行走的等持，极度摧毁后，从无有生起错乱之垢染中，将获得平等性智。其语意是：于学道时修持自他平等性，于成佛之时，是了知轮涅平等性之智慧。第二是：“见修乃至如是说。”如是说，意指向外看的粗大遍计烦恼由见道断除，向内看的微细俱生烦恼由修道断除，因此无有烦恼。于道之位，修持不分别之等持清净，且修持不堕入轮回与涅槃任何一方，不住于有寂二边的寂静，于成佛之时，获得无有有寂且不住二边的涅槃，故称为平等性智。如《庄严经》所说：“由修持清净于有情，欲求平等性之智慧，不住寂静而安住，亦是平等性之智慧。”此处若区分见道与修道之所断，则见道所断是遍计烦恼，即身见、边见、邪见、见取见、戒禁取见等五种见，以及贪欲。
English
All places are pacified, and the supreme wisdom of non-appearance is attained, which is the indivisibility of realm and wisdom. As stated in the Wisdom Manifestation Adornment Sutra: "The noble wisdom, without self, is invisible because it has no appearance." Furthermore, as it is said: "Inexpressible, beyond thought and speech, Prajnaparamita, unborn, unceasing, the very nature of space, the object of individual self-awareness wisdom, I prostrate to the mother of the victors of the three times." Thus it is. The second also has two: what is to be purified, what purifies, and the explanation of the result of purification—wisdom. The first is: "From afflictions to utterly destroy." As it is said, it refers to the fact that when focusing on the alaya consciousness, it always engages with the aspect of self-attachment. Therefore, the four afflictions—self-view, self-ignorance, self-attachment, and self-pride—are always in accordance with it. Its nature obscures the attainment of liberation and is of an unspecified nature, known as the afflicted mind. Because afflictions can never seize it, it is utterly destroyed by the samadhi that goes forth bravely like a lion. From the absence of the arising of the stain of delusion, the wisdom of equality will be attained. Its meaning is: during the path of learning, practicing the equality of self and others, at the time of attaining Buddhahood, it is the wisdom of knowing the equality of samsara and nirvana. The second is: "Seeing and cultivating, thus it is said." As it is said, it means that the coarse, conceptual afflictions that look outward are abandoned by the path of seeing, and the subtle, innate afflictions that look inward are abandoned by the path of cultivation. Therefore, there are no afflictions. During the path, the samadhi of non-discrimination is practiced purely, and by cultivating the peace that does not fall to either side of samsara and nirvana, and does not abide in the two extremes of existence and peace, at the time of attaining Buddhahood, one obtains nirvana, which is without existence and peace and does not abide in the two extremes. Therefore, it is called the wisdom of equality. As stated in the Ornament: "By the purity of cultivation, for sentient beings, one desires the wisdom of equality. Even residing in non-abiding peace, it is also the wisdom of equality." Here, if we differentiate the objects to be abandoned by the paths of seeing and cultivation, then what is to be abandoned by the path of seeing are the conceptual afflictions, namely the five views: the view of the self, the view of extremes, the wrong view, the view of holding views as supreme, and the view of holding ethical conduct and vows as supreme, as well as desire.