Chinese
是的。就像镜子中清晰地显现影像一样，那个智慧将一切所知事物都如实地显现为真如的自性。有些人说，像镜子一样，是从资粮道大乘到世第一法之间，以空性总相的方式证悟而安住的境界，但在《智稳疏》中，说在初地时解释是最好的。显现是指通过“见到有和无”来表示。从二地到十地之间的出世间智慧，见到有为有，见到无为无，这是因为事物的自性如实显现，所以称为显现，即见到有，是指他起自在的世俗谛的体性存在，以及圆成实胜义谛的体性存在，见到这二者如是存在。遍计所执是由于虚妄分别心所执著，所以像兔角一样见到不存在。处所或所依是指，通过“于彼成为平等性”等一颂来表示。最终的佛地，一切法都成为平等性，进入无漏法界的诸佛，身语意都成为平等性，一切法也同样以大平等性的体性，成为一体而证悟。也就是说，一切法的实相，即法界自性清净，称为圣种性，也称为如来藏和真实边际。该界远离二障的垢染，因此转变为极其无垢的状态，声闻缘觉只有断除烦恼障的解脱，因此仅在那一部分上是平等的。通过五种差别胜过声闻缘觉，由于断除一切烦恼，法界不会减少，由于清净增长，法界不会增长，因此恒常不增不减，不从平等性中动摇，称为寂止或所依。解脱是周遍一切所依的，因此声闻缘觉等也从轮回中解脱，因此那种解脱佛也有，虽然平等，但佛的解脱有五种殊胜的差别，即清净的差别，刹土完全清净，获得法身，以及大乘之法。
English
Yes. Just as images appear clearly in a mirror, that wisdom clearly sees all knowable things as the nature of suchness. Some say that the mirror-like state is one that abides in the realization of emptiness in general from the Great Accumulation Path to the Highest Dharma, but in the 'Commentary on Steadfast Intellect,' it is best to explain it as being on the first ground. Appearance is indicated by seeing what exists and what does not. The supramundane wisdom from the second to the tenth ground sees what exists as existing and what does not exist as not existing. This is called appearance because the nature of things appears without being inverted. That is, seeing what exists refers to the existence of the nature of other-powered dependent arising, conventional truth, and the existence of the nature of perfect truth, ultimate truth, seeing that these two exist as such. The completely imputed is grasped by a deluded mind, so it is seen as non-existent like a rabbit's horn. The place or basis is indicated by one verse, such as 'There it becomes equality.' In the ultimate Buddha-ground, all dharmas become equality. All Buddhas who have entered the uncontaminated realm become equal in body, speech, and mind, and all dharmas are likewise realized as one taste in the nature of great equality. That is, the reality of all dharmas, the pure nature of the dharmadhatu, is called the noble lineage, and is also called the Tathagatagarbha and the ultimate reality. That realm is free from the stains of the two obscurations, so it is transformed into a state of extreme purity. Sravakas and Pratyekabuddhas only have liberation from abandoning the afflictive obscurations, so they are equal only in that respect. They are superior to Sravakas and Pratyekabuddhas by five distinctions. Since all defilements are ceased, the dharmadhatu does not decrease. Since purification increases, the dharmadhatu does not increase. Therefore, it is always unmoving from equality without increasing or decreasing, and is called quiescence or basis. Liberation is all-pervasive, so Sravakas and Pratyekabuddhas are also liberated from samsara. Therefore, the Buddhas also have such liberation, but although they are equal, the liberation of the Buddhas has five distinct superiorities: the superiority of complete purity, the complete purification of the fields, the attainment of the Dharmakaya, and the Dharma of the Great Vehicle.
Chinese
圆满受用，化身行利众之事，事业相续不断等五者中，首先，声闻缘觉等未断除所知障，不像佛一样完全清净，不仅如此，他们虽然断除了烦恼的种子，但未断除细微的习气。即使获得了阿罗汉果，也会因为先前变成猴子的习气而像猴子一样跳跃奔跑，或者因为先前变成妓女的习气而为了看自己的容貌而看镜子和钵的表面等，虽然没有烦恼，但有其习气的部分，而佛陀连细微的二障也没有，因此完全清净，极为殊胜。佛陀通过清净佛土，能够示现珍宝的地面、如意树、甘露之河流等清净佛土的庄严，而声闻无法做到，这是清净佛土的差别。诸佛证悟了二无我，因此获得了如是性平等大法的法身，而声闻缘觉等只有证悟人无我的解脱之身。诸佛与十地菩萨的眷属一起，尽未来际相续不断地圆满受用大乘之法，而声闻缘觉没有这样的功德。诸佛以殊胜的化身等身语意的化现，利益一切众生直至轮回的尽头，事业相续不断，而声闻缘觉没有这样的功德。 所说的瑜伽士地五者中，前四者是因的瑜伽，最后一个是果的瑜伽士地。瑜伽是指止观双运的意思。这五个瑜伽士地在三种自性和五种所依上进行阐释，即对于五蕴和无为法以及如是性等诸法，使孩童们了知执取与能取二者所安立的，以及二者显现的，以及二者不存在的三种意义。 有些人将有色和无色法安立为遍计所执，心和心所安立为依他起，无为法安立为圆成实，这样将五基分别对应，但不太好。
English
Among the five aspects of perfect enjoyment, benefiting sentient beings through emanations, and continuous activity, the first is that Hearers and Solitary Realizers have not eliminated the obscuration of knowledge, so they are not as completely pure as Buddhas. Moreover, although they have eliminated the seeds of afflictions, they have not eliminated subtle habitual tendencies. Even if they attain Arhatship, they may still jump and run like monkeys due to the habitual tendencies of having been monkeys in the past, or they may look at mirrors and the surfaces of bowls to see their own faces due to the habitual tendencies of having been prostitutes in the past. Although they are without afflictions, they still have aspects of these habitual tendencies. Buddhas, however, do not possess even subtle obscurations, so their complete purity is particularly excellent. Buddhas, through purifying their Buddha-fields, can manifest the splendor of pure lands, such as jewel-paved grounds, wish-fulfilling trees, and rivers of nectar, which Hearers cannot do. This is the difference in the purity of the Buddha-fields. Buddhas realize the two kinds of selflessness, thereby attaining the Dharmakaya of Suchness, the Great Equality, while Hearers and Solitary Realizers only have the body of liberation that realizes the selflessness of the individual. Buddhas, together with the retinue of Bodhisattvas of the ten bhumis, continuously and without interruption enjoy the Mahayana Dharma as long as samsara exists. Hearers and Solitary Realizers do not have this. Buddhas, through the play of emanations of body, speech, and mind, such as the supreme Nirmanakaya, continuously and without interruption benefit all sentient beings until the end of samsara. Hearers and Solitary Realizers do not have this. Of the five grounds of Yogachara, the first four are the yoga of cause, and the last one is the ground of the yoga of result. Yoga means the union of calm and insight. These five grounds of Yogachara illustrate the three characteristics on top of the five bases, that is, for all phenomena, including the five skandhas, the unconditioned, and Suchness, they enable children to understand the three meanings: that which is imputed as the duality of grasping and the grasped, that which appears as duality, and that which is without duality. Some people separately apply the five bases, saying that forms and non-forms are the completely imputed, mind and mental factors are dependent arising, and the unconditioned is the perfectly established. However, this is not very good.
Tibetan
ལ། ལྔ་པོ་རེ་རེ་ལ་ཡང་གསུམ་ག་ཡོད་དེ། ཀུན་བཏགས་ཀྱི་གཟུགས་དང་། གཞན་དབང་གི་གཟུགས་དང་། ཆོས་ཉིད་ཀྱིས་ཁྱད་པར་དུ་བྱས་པའི་གཟུགས་སམ་གཟུགས་ཀྱི་ཆོས་ཉིད་གསུམ་ཕྱེ་བ་ལྟར་ཀུན་ལ་ཤེས་པར་བྱའོ། །བདུན་པ་རྣམ་པར་གྲོལ་བ་ཡོངས་སུ་འཚོལ་བ་ནི། ས་བོན་གཞན་དུ་གྱུར་པའི་ཕྱིར། ཞེས་སོགས་ཚིགས་བཅད་དྲུག་གིས་བསྟན་ཏེ། འཕགས་པའི་ལམ་གྱིས་ཉོན་མོངས་པ་དང་སྡུག་བསྔལ་སྤངས་ཏེ་མྱ་ངན་ལས་འདས་པ་མངོན་སུམ་བྱས་པ་ནི་རྣམ་པར་གྲོལ་བ་ཡིན་ལ་ཐབས་གང་གིས་མྱ་ངན་ལས་འདས་པ་ཐོབ་པར་འགྱུར་ཞེས་བརྟགས་པ་ནི་རྣམ་པར་གྲོལ་བ་ཡོངས་སུ་འཚོལ་བ་ཞེས་བྱའོ། །དེ་ལ་ཉོན་ཤེས་ཀྱི་སྒྲིབ་པའི་བག་ཆགས་སམ། གཟུང་བ་འཛིན་པའི་བག་ཆགས་སྣ་ཚོགས་པ་ཀུན་གཞིའི་རྣམ་ཤེས་ལ་ཡོད་པས་དེ་ནི་ས་བོན་ཐམས་ཅད་པ་ཞེས་བྱ་སྟེ། དེ་ལྟ་བུའི་ས་བོན་དུ་གྱུར་པའི་ཀུན་གཞི་དེ་གཟུང་འཛིན་གྱི་དྲི་མ་དང་བྲལ་ཏེ་གནས་གཞན་དུ་གྱུར་པའི་ཕྱིར་ན་དེ་ལས་སྣང་བའི་ཆོས་རྣམ་པ་གསུམ་ཡང་གནས་འགྱུར་ཏེ། གནས་སྣོད་དུ་སྣང་བ་དང་། དོན་ཡུལ་དྲུག་ཏུ་སྣང་བ་དང་། ལུས་སུ་སྣང་བ་ དབང་པོ་དྲུག་དག་གནས་གཞན་དུ་གྱུར་པ་ན་སྣོད་མ་དག་པ་ངམ་གྲོག་གཡང་ས་ཚེར་མ་ཅན་སོགས་མ་ཡིན་པར་རིན་པོ་ཆེའི་རང་བཞིན་གྱི་སྣོད་ཀྱི་འཇིག་རྟེན་དུ་སྣང་བ་དང་། ཡུལ་རྣམས་དཔག་བསམ་གྱི་ཤིང་དང་བདུད་རྩིའི་རྫིང་བུ་སོགས་ཡིད་དུ་འོང་བའི་ལོངས་སྤྱོད་ཟག་མེད་ཀྱི་འདོད་ཡོན་དྲུག་དང་། ལུས་སངས་རྒྱས་ཀྱི་སྐུ་ལྟ་བུ་དང་། དབང་པོ་རེ་རེས་ཀྱང་དབང་པོ་ཐམས་ཅད་ཀྱི་དོན་བྱེད་ནུས་པ་དང་། ཡོན་ཏན་བརྒྱ་རྩ་བཅུ་གཉིས་དང་ལྡན་པའི་ཡོངས་སུ་དག་པའི་ལུས་ཕུན་སུམ་ཚོགས་པ་རྡོ་རྗེ་ལྟ་བུ་སྟོབས་དཔག་ཏུ་མེད་པར་འགྱུར་རོ། །ཀུན་གཞི་གནས་གྱུར་པ་ཟག་པ་མེད་པའི་དབྱིངས་དེ་ནི་རྣམ་པར་གྲོལ་བའི་གནས་སམ་རྟེན་ཡིན་པས་གནས་གྱུར་གྱི་ཡོན་ཏན་ཀུན་ལ་ཁྱབ་བྱེད་དུ་འགྲོ་བ་ཡིན་ནོ། །ཡང་ན་རྣམ་པར་གྲོལ་བའི་དབྱིངས་དེར་ཉན་རང་བྱང་སེམས་ཐམས་ཅད་འཇུག་པས་རྟེན་ཀུན་ཏུ་འགྲོ་བ་ཡང་བཤད་དོ། །ཉོན་མོངས་པའི་ཡིད་དང་འཛིན་པ་སྒོ་ལྔའི་རྣམ་ཤེས་དང་། རྣམ་པར་རྟོག་པ་ཡིད་ཀྱི་རྣམ་པར་ཤེས་པ་གསུམ་གནས་གཞན་དུ་གྱུར་ཕྱིར་རིམ་པ་ལྟར་ཉོན་ཡིད་གནས་གྱུར་པས་རྣམ་པར་མི་རྟོག་པ་ལ་དབང་བར་འགྱུར་ཏེ། གནས་མ་གྱུར་པའི་དུས་ན་ཀུན་གཞི་ལ་བདག་ཏུ་དམིགས་ཀྱང་གནས་གྱུར་པའི་ཚེ་ཀུན་གཞི་གནས་གྱུར་པ་རྣམ་པར་མི་རྟོག་པ་ལ་དེས་དམིགས་པའི་ཕྱིར་མི་རྟོག་ལ་དབང
Chinese
又，五者各自也都有三者，就像区分遍计所执的色、依他起的色、以及法性所特别标示的色或色的法性这三者一样，对一切都应如是理解。第七，完全寻求解脱，即“因为种子已转变”等六个偈颂所阐述的内容。以圣道断除烦恼和痛苦，现证寂灭涅槃就是解脱。而探究以何种方法能够获得涅槃，就叫做完全寻求解脱。其中，烦恼障和所知障的习气，或者能取所取的各种习气存在于阿赖耶识中，因此它被称为一切种子。像这样作为种子的阿赖耶识，因为脱离了能取所取的垢染而转变成另一种状态，所以从它显现的三种法也随之转变。作为处所器皿而显现，作为六种意义对象而显现，以及作为身体而显现，这六根都转变成另一种状态时，器皿不再显现为不净的深渊、悬崖、带刺植物等，而是显现为珍宝自性的器皿世界。对象也显现为如意树和甘露池等令人愉悦的无漏受用六欲。身体则如佛身一般，并且每个根也能行使所有根的作用，具备一百一十二种功德的完全清净的圆满身体，变得如金刚一般具有不可估量的力量。阿赖耶识转变成无漏之界，那是解脱的处所或所依，因此转依的功德遍及一切。或者，因为声闻、缘觉、菩萨都进入那解脱之界，所以也宣说了它是周遍一切的所依。烦恼意和执着的五种识，以及分别念的意识这三者转变成另一种状态，因此依次来说，烦恼意转依后就能自在不分别念。未转依时，执著阿赖耶识为我，但转依之时，阿赖耶识转依后，它所缘的是不分别念，因此能自在不分别
English
Furthermore, each of the five also has three aspects. Just as one distinguishes between the imputed form, the dependent form, and the form specifically marked by suchness, or the suchness of form, these three should be understood in relation to everything. Seventh, the complete search for liberation is explained by six verses beginning with "Because the seed has changed." Liberation is the manifest realization of nirvana by abandoning afflictions and suffering through the noble path. Investigating by what means nirvana can be attained is called the complete search for liberation. Among these, the habitual tendencies of the obscurations of affliction and knowledge, or the various habitual tendencies of grasping and being grasped, exist in the alaya-consciousness, and therefore it is called the all-seed. Since that alaya, which has become such a seed, is free from the defilement of grasping and being grasped and has transformed into another state, the three types of phenomena that appear from it also change their state. When appearing as a place or vessel, appearing as six objects of meaning, and appearing as the body, these six faculties transform into another state. The vessel no longer appears as an impure abyss, cliff, or thorny plant, but as a world of precious vessels. The objects also appear as wish-fulfilling trees and pools of nectar, as the six desirable, uncontaminated objects of enjoyment. The body is like the body of a Buddha, and each faculty can perform the function of all the faculties, and the completely pure and perfect body, endowed with one hundred and twelve qualities, becomes like a vajra with immeasurable strength. The alaya transformed into the uncontaminated realm is the place or basis of liberation, and therefore the qualities of transformation pervade everything. Alternatively, it is also said that since all shravakas, pratyekabuddhas, and bodhisattvas enter that realm of liberation, it is the basis that pervades everything. The afflicted mind, the five consciousnesses of grasping, and the conceptual consciousness of mind transform into another state. Therefore, in order, when the afflicted mind is transformed, one gains mastery over non-conceptualization. When not transformed, one clings to the alaya as self, but when transformed, the alaya is transformed, and what it apprehends is non-conceptualization, therefore one has mastery over non-conceptualization.