Chinese
就像以化身示现讲经说法一样，是示现他受用圆满身的因。就像明镜去除污垢后与面容相遇便显现影像一样，这种完全清净的智慧，当与所化众生相遇时，其余三种智慧便以影像的方式显现，因此称为如明镜。为了所有智慧的原因，如同伟大的智慧生处，是圆满受用身佛陀，因为显现智慧影像。如是说。第二是平等性智，原因是在修学道上串习自他平等性之慈悲，成佛之时获得不住于轮回与涅槃二边的寂灭，即平等性智于有情，想于清净之禅定，不住寂静而进入，想为平等性之智慧。如是说。由于时时刻刻具有慈爱和慈悲的功德，因此能与所化众生的想法相符，示现色身的景象。于一切时中具慈爱，并具广大的慈悲，如众生之所欲，佛身 निश्चित 示现。如是说。第三是妙观察智，对于一切所知无有障碍之智慧与所化相遇，讲经说法即是义和法，以及决定之语和无碍之辩才，这是指反体的部分，否则就和明镜没有差别了。妙观察智即是，对于一切所知恒常无有障碍。如是说。具有禅定和陀罗尼等等无量功德，是禅定和陀罗尼等的宝藏。事业是于十地之眷属坛城中，示现圆满的色身庄严，以及降下断除一切疑惑的殊胜法雨。于眷属之坛城中，示现一切的庄严，断除一切的疑惑，殊胜的法雨普降。如是说。第四是成所作智，本体是，以智慧于种种世间界中化现无量化身，成办种种有情之利益。成所作之智
English
Just as appearing to teach the Dharma through an emanation body is the cause for appearing as the Sambhogakaya to others. Just as a clear mirror, when encountering a face, reflects an image, so too, when this completely pure wisdom encounters beings to be tamed, the other three wisdoms appear as reflections, hence it is called like a mirror. For the reason of all wisdoms, it is like the great source of wisdom, it is the Sambhogakaya Buddha, because it manifests the image of wisdom. Thus it is said. Secondly, the wisdom of equality is that, in the cause, on the path of learning, by familiarizing oneself with the compassion of equality between self and others, at the time of attaining Buddhahood, one obtains the Nirvana that does not abide in the two extremes of Samsara and Nirvana, that is, the wisdom of equality towards sentient beings, thinking of pure meditation, not abiding in tranquility but entering, thinking it is the wisdom of equality. Thus it is said. Because at all times it possesses the qualities of loving-kindness and compassion, it is able to accord with the thoughts of the beings to be tamed, and manifest the appearance of the Rupakaya. At all times possessing loving-kindness, and possessing great compassion, according to the desires of sentient beings, the Buddha's body definitely manifests. Thus it is said. Thirdly, the discriminating awareness wisdom is that, the wisdom that is unobstructed towards all knowable objects encounters beings to be tamed, and teaching the Dharma is the meaning and the Dharma, as well as the definitive words and unobstructed eloquence, this refers to the aspect of reversal, otherwise it would be no different from a mirror. The discriminating awareness wisdom is that, towards all knowable objects, it is constantly unobstructed. Thus it is said. Possessing immeasurable qualities such as Samadhi and Dharani, it is only like a treasure of Samadhi and Dharani. The activity is to manifest the complete splendor of the Rupakaya in the mandala of the retinue of the ten Bhumis, and to shower down the great rain of Dharma that cuts off all doubts. In the mandalas of the retinue, manifesting all splendor, cutting off all doubts, the great rain of Dharma pours down. Thus it is said. Fourthly, the nature of the wisdom of accomplishing activities is that, with the wisdom, in various realms of the world, immeasurable emanations are emanated, accomplishing various benefits for sentient beings. The wisdom of accomplishing activities
Chinese
是说，在一切界中，以种种不可思议的化身，成办一切有情之义利。如是说。事业是，所化有情之事，其差别不可思议，且一一之事，其数量亦不可思议，以事业之行，其刹土亦不可思议。彼佛之化身恒常，以事业成就之差别，及数量与刹土之诸般，当知不可思议。如是说。第二、了知所知之理有二，破他宗，立自宗。初者，小乘部派之宗义中说：以恒常趣入之故，譬如，火欲焚烧一切般，如是欲知一切般，非一时顿悟故。说不是以一刹那之智慧，了知一切所知，而是以恒常次第趣入，譬如说火焚烧一切森林一般。如是说。彼非是，以智慧一刹那，对于所知之境，观待彼境而成为有垢染，因为彼所知是未知的智慧之故，如学者的智慧一般。若许如是，则与《现观庄严论》所说相违：能仁必定解脱一切障，胜伏一切世间，您的智慧周遍所知，心已解脱，我向您敬礼。如是相违。有些说，以现时如实了知，过去未来以势了知，此亦定有困难，因为不可思议之故。第二有二，如所有及尽所有之知晓方式。初者，以圆满正等觉之智慧，于等持中未动摇般，所知之诸般显现而自性空，如虚妄幻化般现见，以如实了知生与灭等相执著之增益皆断除，故说证悟无生之法性，境无生，且心亦入于无生之相，故境与心之相一致。譬如，境现蓝色时，心亦生起蓝色之相，故说觉了蓝色，如是安立名言。除此之外，无有其他觉了
English
It is said that in all realms, with various inconceivable emanations, all the benefits of sentient beings are accomplished. Thus it is said. The activity is that the differences in the activities for those to be tamed are inconceivable, and for each of those activities, the numbers are also inconceivable, and by the performance of activities, the fields are also inconceivable. That Buddha's emanation is constant, with the differences in the accomplishment of activities, and the various numbers and fields, it should be known as inconceivable. Thus it is said. Secondly, there are two ways of knowing the knowable: refuting other views and establishing one's own view. Firstly, in the tenets established by the Hearer's schools, it is said: Because of constant entry, for example, just as fire desires to burn everything, similarly, it is desired to know everything, but not all at once. It is said that it is not that all knowables are known by one moment of wisdom, but that it is entered into constantly and gradually, just as it is said that fire burns all forests. Thus they say. That is not so, because that single moment of wisdom, in relation to the knowable object that is known, becomes obscured, because that knowable is the wisdom that is not known, like the wisdom of a learner. If you assert that, it contradicts what is said in the Ornament: The Able One has certainly freed all obscurations, Overwhelmed all the world, Your knowledge pervades the knowable, I prostrate to you who have liberated your mind. Thus it contradicts. Some say that it is difficult to ascertain that what is known directly in the present, the past and future are known by implication, because it is inconceivable. Secondly, there are two ways of knowing: knowing the suchness and the extent. Firstly, with the wisdom of the perfectly complete Buddha, without moving from equanimity, all aspects of the knowable appear but are empty of inherent existence, appearing like falsehoods and illusions, and by directly knowing that the imputations of grasping at characteristics such as birth and cessation are all cut off, it is said that the nature of no-birth is realized, because the object is no-birth and the mind also enters into the aspect of no-birth, so the object and the mind are of the same aspect. For example, when an object appears blue, the mind also arises with the aspect of blue, so it is said that blue is realized, and thus a term is established. Other than that, there is no other realization
Chinese
为了平息戏论。入行论中说：当无生即是彼性，且心也远离生时，那时从彼等所依，彼以此证悟彼性，犹如任何有情转变成何种相，即完全知晓彼之境，如是依于名言即是智慧。二是如所有智，一生起时一切皆生起。庄严经论中说：譬如太阳的光芒，一生起则一切光芒皆生起，如是诸佛的智慧，当知也会生起。而且，三时的所知，并非如根识般有先后次第地知晓，而是一时顿然知晓，因为远离三时的障碍。如同一道阳光，照亮世间，如是对于一切所知，佛陀的智慧一时顿然照亮。而且，并非如根识般，每个识都执著各自的对境，而是一个智慧的自性，也能知晓一切所知，因为对于任何所知，都远离障碍。二谛论中说：以一智慧刹那间，能遍知一切所知之轮。而且，这些也是从等持中安住不动摇的状态中观照，并非由后得的智慧观照，因为已经舍弃了有相的散乱习气。因此，只要有后得，就表示尚未舍弃执著相的习气。彼论中说：何时识与所识，自体不随所见，彼时相不生，为了安住稳固故，不生起。经中说：大象安住也等持，大象行走也等持，大象睡眠也等持，即使在睡眠中也是等持。三是这些的因，转依的因，是不清净时的八识及其所依，转依成具足四智及其眷属。入三身经中说：阿赖耶识转依即是如镜智。染污意转依即是平等性智。
English
In order to pacify elaboration. The Engaging in the Bodhisattva Deeds says: When the unborn is that very nature, and the mind is also free from arising, then from those supports, it is like that one realizes that very nature by this. Just as whatever sentient being transforms into whatever aspect, one completely knows its object, likewise, relying on terms is wisdom. Secondly, the wisdom of knowing as many as there are is that when one arises, all arise. The Ornament of Realization says: For example, one ray of sunlight, when it arises, all rays arise, likewise, the wisdom of the Buddhas, know that it also arises. Moreover, the knowable things of the three times are not known in a sequential order like sense consciousnesses, but are known all at once, because they are free from the obscurations of the three times. Just as one ray of sunlight, illuminates beings, likewise, for all knowable things, the Buddha's wisdom illuminates all at once. Moreover, it is not that each consciousness, like sense consciousnesses, grasps its own object distinctly, but even one essence of wisdom knows all knowable things completely, because it is free from obscurations in relation to any knowable thing. The Two Truths says: With one moment of wisdom, one pervades the entire circle of knowable things. Moreover, these are also seen from a state of unwavering stability in meditative absorption, and not by the wisdom attained afterwards, because the habitual tendencies of conceptual distraction have been abandoned. Therefore, as long as there is subsequent attainment, it means that the habitual tendencies of grasping at characteristics have not been abandoned. That very text says: When the knower and the known, are not seen as following their own nature, then characteristics do not arise, therefore, in order to abide firmly, one does not arise. The Sutra says: Even when an elephant is sitting, it is in meditative absorption; even when an elephant is walking, it is in meditative absorption; even when an elephant is sleeping, it is in meditative absorption; even in sleep, it is in meditative absorption. Thirdly, the cause of these, the cause of transformation of the basis, is that the eight consciousnesses and their supports in the impure state are transformed into the four wisdoms and their retinues. The Sutra Entering the Three Bodies says: The transformation of the basis consciousness is the mirror-like wisdom. The transformation of the afflicted mind is the wisdom of equality.
Chinese
知晓。意识的转变是妙观察智。五根识的转变是成所作智。如是说。 并且，那些识的自性，具有与法界和智慧无别的染污的如来藏，转变为无垢的如来藏。不是那些识本身转变，因为那些是需要净化的染污。转变就像从金矿变成金饰一样，种类不会改变，只是状态不同。如云： 犹如先前一般，后来也如是，是不变的法性。 如是说。 说那些识转变，是指那些识所代表的。例如，用药物的力量治愈疾病，就说是药物治愈了疾病一样。 证成的因是，在学道位听闻无数大乘经藏并忆持，修习自他平等性，对自己听闻的法，对所化众生毫无保留地宣说，以及帮助他人成办利益，由此依次生起如镜智等四种智慧。 因为执持，以及心平等， 又因为如实宣说殊胜法， 以及成办事业之故， 四种智慧真实生起。 如是说。 第三，遣除诤论分二，第一，对于如实证悟而遣除诤论是： 如果以如实证悟而将法性作为对境不合理，因为法性在任何处都不成立。如果这样说，虽然因为在自他任何处都不成立而没有完全断除，但以辨别而消除增益的方式来证悟。如是已经说过。 这样一来，法性就成了所知，因为可以成为意识的对境。如果承认，则与经部所说： 法性不是所知， 因为不能被知晓。 相违。如果这样说，以世俗谛的意识而成为完全断除的所知，是没有遍及性的。以胜义谛的意识而成为任何都不能见到的方式来证悟的所知，是所希望的，因为那是它的所知。 经部所说：法性不是所知，是指佛的法身不能被他人如实证悟。