Chinese
是无有显现造作的勤作，作为以了知所知的方式差别而分的后三种智慧生起的所依。如《经庄严论》中说： “如镜智慧不摇动， 三种智慧依于彼， 平等性与个别智， 成所作事唯此尔。” 如是。第三智慧是，一切法无有好坏和差别等相，是平等性的自性。以了知它的智慧也了知轮涅的一切法无有好坏和取舍的体性，不住于有寂差别，于寂灭的法界中融入，以这种方式了知。如彼论中说： “不住寂灭而入者， 是名平等性大智。” 如是。第四智慧是，以缘起所摄的一切所知法的显现，不杂乱地显现因和果等，是个别观察。以了知它的智慧也恒时无碍地了知如所有法自性无我和，尽所有法从蕴等直到一切种智之间的一切法。如彼论中说： “个别观察之智慧， 于一切所知恒无碍， 等持与陀罗尼等， 犹如宝藏唯此尔。” 如是。第五智慧是，事业是他利之行，它无勤而成，以智慧力任运成就的事业显现于他者前，以适合各自意乐的身语意之各种化现，成办暂时和究竟的巨大利益，具有这种方式，成为断绝执著和障碍的任运成就的事业，直至轮回未空之间而行。如彼论中说： “成所作事之智慧， 于一切界皆杂染， 以无数不可思议之化现， 成办一切有情之义利。” 如是。如果将这些智慧归纳为二，则是法界如所有性智，其他四者是尽所有性智。又，从了知分毫不减的角度，智慧缘于所知境时，以平等性了知离于取舍，以及不混杂地了知，以及无勤地
English
is without the effort of manifest activity, serving as the basis for the arising of the latter three wisdoms, which are differentiated by their manner of knowing knowable objects. As stated in the Ornament of the Sutras: "Mirror-like wisdom is unmoving; The three wisdoms rely on it; Equality, discriminating awareness, And accomplishing activity are solely based on it." Thus it is. The third wisdom is that all phenomena are without characteristics such as good and bad, and differences, which is the nature of equality. The wisdom that knows this also knows that all phenomena of samsara and nirvana are without the nature of good and bad, and acceptance and rejection, without the distinction of existence and peace, and enters into the sphere of peace where all extremes of elaboration are pacified. As it says in the same text: "Entering into the unlocalized peace Is considered the great wisdom of equality." Thus it is. The fourth wisdom is that the appearance of all knowable phenomena included in dependent arising, such as causes and effects, appears without being mixed up, which is discriminating awareness. The wisdom that knows this also always knows without obstruction the suchness of phenomena, selflessness, and all phenomena of the all-encompassing knowable objects from the aggregates, etc., up to omniscience. As it says in the same text: "The wisdom of discriminating awareness Is always unobstructed in all knowable objects; It is like a treasure of Samadhi and dharanis." Thus it is. The fifth wisdom is that activity is the deed of benefiting others, and it is effortlessly accomplished, and the activity spontaneously accomplished by wisdom appears to others, and with various emanations of body, speech, and mind that suit their individual inclinations, it accomplishes great temporary and ultimate benefits, and it is a spontaneously accomplished activity that abandons attachment and obstruction, and continues until samsara is empty. As it says in the same text: "The wisdom of accomplishing activity Is diverse in all realms, And with immeasurable and inconceivable emanations, It accomplishes the benefit of all sentient beings." Thus it is. If these wisdoms are condensed into two, it is the wisdom of knowing the suchness of the dharmadhatu, and the other four are the wisdom of knowing all that exists. Moreover, from the perspective of knowing without any cessation, when wisdom engages with the object of knowledge, it knows with equality, free from acceptance and rejection, and knows without mixing, and effortlessly
Chinese
以四种智慧的颠倒来区分。这样，在此，在分辨智慧的场合，所谓“法性如何”，是指在不与有法混淆的情况下了知，那么，在了知其自性尚未成立为我的体性的显现时，说出来是否容易理解呢？第四是眷属：从导师自身以外的传承所摄受的眷属，是指从初地极喜地到法云地之间安住的十地菩萨，他们唯一与导师一同安住，以圆满的法，以身示现大乘佛法的意义，以方便的光芒照耀调伏者的心智，以这种方式享受着佛法的受用之乐。在《续释》小疏中说：为了安住在伟大菩萨地的菩萨们能够一同享受大乘佛法的喜乐，并且没有任何过失，因此，佛陀世尊是圆满受用身。其方式就像幻术师一样，自己的面部污垢自己看不到，但在镜子中却能清晰地显现并加以清除。同样，安住于地的菩萨通过观察化现的报身，认识到自己地上存在的障碍，从而看到菩萨自身与导师报身之间的差别。因此，逐渐清除那些遮蔽大菩提果的难以估量的污垢，即那些极其细微难以察觉的污垢。也就是，初地悭吝，二地毁戒，三地嗔恚，四地懈怠，五地散乱，六地恶慧，七地不善巧方便，八地遮蔽利他之心，九地忘失誓愿，十地连同细微的智慧修持，直到十一地普光地，即现证菩提的方式。《秘密藏续》中说：在色究竟天无上胜妙之处，身是遍照的形象，对于菩萨眷属们，同样殊胜的语不言说，以身示现衡量诸法，如镜子所示现的方式，消除一切事物的不良颜色，眷属们如是观看佛身，菩提的障碍无法估量，如镜子般显现佛身。
English
It is distinguished by the four reversals of wisdom. Thus, here, in the context of discriminating wisdom, the so-called "how is the nature of reality?" refers to knowing without confusing it with things that possess characteristics. Then, when it is explained as knowing the appearance while its own nature has not been established as the nature of self, is it easy to understand? Fourth is the retinue: The retinue gathered from lineages other than the teacher himself refers to the ten Bhumi Bodhisattvas who abide from the first Bhumi, Joyful Ground, to the Cloud of Dharma. They dwell solely with the teacher, with the perfect Dharma, manifesting the meaning of the Mahayana Dharma with their bodies, radiating the light of skillful means to measure the minds of those to be tamed, in this way enjoying the joy and bliss of the Dharma's enjoyment. In the small commentary on the Root Tantra, it says: "In order for the Bodhisattvas who abide on the great Bodhisattva grounds to enjoy the joy and bliss of the Mahayana Dharma together, and without any fault, therefore, the Bhagavan Buddha is the Sambhogakaya." The way it is, like an illusionist, one's own facial blemishes are not visible to oneself, but they are clearly revealed in a mirror and can be cleansed. Similarly, the Bodhisattva abiding on the ground, by observing the manifested Sambhogakaya, recognizes the obscurations present on his own ground, and thus sees the difference between the Bodhisattva himself and the teacher's Sambhogakaya. Therefore, gradually purify those immeasurable stains that obscure the great fruit of Bodhi, that is, those extremely subtle and difficult-to-detect stains. That is, on the first ground, miserliness; on the second, moral transgression; on the third, anger; on the fourth, laziness; on the fifth, distraction; on the sixth, wrong wisdom; on the seventh, unskillfulness in means; on the eighth, obscuring the spirit of benefiting others; on the ninth, forgetting vows; on the tenth, together with subtle wisdom practices, up to the eleventh ground, All-Illuminating, which is the way of manifest enlightenment. In the Guhyagarbha Tantra it says: "In the supreme and unsurpassed abode of Akanishta, the body is the form of Vairochana, for the retinue of Bodhisattvas, likewise, the supreme speech does not speak, the body shows how to measure the Dharmas, like the way a mirror shows, eliminating all the bad colors of objects, when the retinue thus beholds the Buddha's body, the obscurations of Bodhi are immeasurable, like a mirror, the body appears."
Chinese
我。然后次第显现十地，获得无上圆满菩提。如是。第五是时间：化身报身导师显现的时间是这样的：十地自在的菩萨大士们，在世间怙主导师善逝的法身，自性空性之界，无尽庄严轮，身语意之状态中，师徒意趣未成一体之前，不示现涅槃之相，因此降伏死魔，为了清净世间菩萨们获得大乘功德之殊胜财富，而安住于常恒之法轮中。如《宝性论》云：法自在降伏死魔，无自性故世间怙主恒常。如是。第六是所净之差别：以所断之对治，与法相同之刹土与导师等而净治。其中，对于所化众生相续的愚痴等所净之垢染，烦恼随眠五者，哪一个的对治力大，就以色究竟天等五种刹土，以及对于所化众生，于彼刹土示现为导师的毗卢遮那佛等五者，开示法界智等，超越言语文字之五种殊胜法，从而愚痴转为法界智等五种相之获得方式。如《幻化八十品》云：贪等五烦恼，宣说为五清净智。如是。于此，在净治愚痴之垢染时，薄伽梵色王开示法界智，同样，嗔恨为识王开示镜智，我慢为受王开示平等性智，贪欲为想王开示妙观察智，嫉妒为行王开示成所作智之五种殊胜法，从而获得五转依。思维此中所说之义，首先，安住于加行道之顶点的菩萨，从殊胜化身处直接听闻诀窍，那是毗卢遮那佛从法界智开始所说之法的听闻之义，因此转依之智慧也是证得见道之法界智之体性。
English
I. Then the ten bhumis gradually appear, and perfect, unsurpassed Bodhi is attained. Thus it is. Fifth is the time: The time when the teacher of the Sambhogakaya appears is as follows: The great Bodhisattvas who are masters of the ten bhumis, until the Dharma body of the World Protector, the Teacher, the Sugata, the essence of emptiness, the inexhaustible wheel of adornment, the state of body, speech, and mind, the teacher and disciples have not become one in intention, do not show the manner of passing into Nirvana, thus subduing the Mara of death, and for the sake of the pure world, the Bodhisattvas obtain the special wealth of the qualities of the Great Vehicle, and abide in the constant wheel of Dharma. As it is said in the Uttaratantra: The Lord of Dharma subdues the Mara of death, and because of no self-nature, the World Protector is constant. Thus it is. Sixth is the distinction of what is to be purified: It is purified by the antidote to be abandoned, and by fields and teachers, etc., that are similar to the Dharma. Among them, for the sentient beings to be tamed, the defilements to be purified, such as the delusion of their minds, the five latent afflictions, whichever has the greater antidote, the five realms such as Akanishta, and for the sentient beings to be tamed, the five Buddhas such as Vairochana, who are shown as teachers in those realms, teach the five excellent Dharmas that transcend the terms of sound and words, such as the Dharmadhatu Wisdom, thereby transforming delusion into the Dharmadhatu Wisdom and obtaining the five aspects. As it is said in the Eighty Chapters of Magical Illusion: The five afflictions such as desire are taught as the five pure wisdoms. Thus it is. Here, when purifying the defilement of delusion, the Bhagavan King of Form reveals the Dharmadhatu Wisdom; similarly, for hatred, the King of Consciousness reveals the Mirror-like Wisdom; for pride, the King of Feeling reveals the Equality Wisdom; for desire, the King of Perception reveals the Discriminating Wisdom; for jealousy, the King of Action reveals the Accomplishing Wisdom, thus obtaining the five transformations. Thinking about the meaning of what is said here, first, a Bodhisattva who abides at the end of the path of joining, directly hears the instructions from the supreme Nirmanakaya, which means hearing the Dharma that Vairochana begins with the Dharmadhatu Wisdom, therefore the wisdom of transformation is also the nature of the Dharmadhatu Wisdom of the path of seeing.
Chinese
虽然是因，但仍然因为没有断除见道所断的烦恼障和所知障，所以没有亲眼见到自己的本师圆满报身相好庄严。一旦断除了见道所断的，就能见到自己的本师。同样，下地在各自的阶段见到本师，通达了佛法的意义，因此成为了各自烦恼的对治，如同听到了本师的教诲一样，起到了这样的作用，但在自己地的所知障没有完全清净之前，仍然不能见到作为该地对治的自己的本师真实现世等。我是这样想的。关于此的解释，在《现观庄严论》和《大乘经庄严论》等中列举道：以波罗蜜多乘，认为十一地是普光地，是佛陀显现特殊景象的处所。在这里听闻佛陀的教诲，但自己的菩萨们被所知障遮蔽，所以见不到佛身。当见到他们的佛身时，就认为所知障已经断尽，将会成佛。因为这样说了，所以希望有智慧的人们也对此进行研究。像这样，五组五蕴也与十地相联系而宣说。在见道时，由遍计所生的愚痴转化为智慧，阿赖耶识融入法界，获得法界智的体性，获得初地极喜地，见到毗卢遮那佛。从那以后，依次在殊胜的修道小三品中，我慢转化为智慧，意识融入法界，证得平等性智，获得离垢地、发光地和明灯地，见到宝生佛。中三品中，各种各样的贪欲分别转化为智慧，烦恼意融入法界，获得妙观察智，获得难胜地、现前地和远行地，见到无量光佛。大三品中，第八地嗔恨的种子，分别的痛苦和阿赖耶识转化为智慧，虽然镜智成为一切显现的基础，但获得了不分别的自性，见到不动佛。第九地和第十地嫉妒的种子清净，五根识融入法界，从而各自完全