Chinese
不愚。一切境相离诸杂染。纯净圆德。无间无断穷未来际。如大圆镜现众色像。释。与智俱时。心所非一。总名心品。我法等执及能所取。此等皆无名离分别。能缘所缘俱不可侧。故名微细。而于其境不迷不暗。故名不愚。一切现前而不忘失。名为不忘。有漏永尽名为离染。无杂称纯。离过名净。净德备矣。故得圆名。于一切处能现身土。名为无间。长时相续现而不息。故称无断。如大明镜众像托起。今依此智身土影生。法待喻明。故称圆镜。二平等性智相应心品。谓此心品观一切法自他有情悉皆平等。大慈悲等恒共相应。一味相续穷未来际。释。真如理性名为平等。智缘此理名平等智。又昔凡位由执有我。自他不平。今我执亡观自他等。故名平等。以无转易称为一味。起无间断故云相续。三妙观察智相应心品。谓此心品善观诸法自相共相。无碍而转。摄观无量总持定门及所发生功德珍宝。于大乘会能现无边作用差别。皆得自在。雨大宝雨。断一切疑。令诸有情皆获利乐。释。神用莫方。称之为妙。遍缘诸境名为观察。六度等法名为珍宝。因定而起故称发生。四成所作智相应心品。谓此心品为欲利乐诸有情故。普于十方示现种种变化三业。成本愿力所应作事。释。三业化等是所作事。智能成彼名成所作。 问此 现代汉语译本 不愚（bu yu）：一切境相远离各种杂染，纯净而圆满具足功德，没有间断，持续到未来无尽之时，就像一面大圆镜显现各种色彩和形象。 释：与智慧同时生起，心所（xin suo）并非单一，总称为心品（xin pin）。我法等执着以及能取、所取，这些都没有，名为远离分别。能缘（neng yuan）和所缘（suo yuan）都无法测度，所以名为微细。然而对于其所缘之境，不迷惑也不昏暗，所以名为不愚。一切境相现前而不忘失，名为不忘。有漏（you lou）永远断尽名为离染。没有杂质称为纯。远离过失名为净。清净的功德完备了，所以得到圆满之名。在一切处都能显现身和国土，名为无间。长时间相续显现而不停止，所以称为无断。就像一面大明镜，各种影像依托而生起，现在依靠这种智慧，身和国土的影像也随之产生。佛法借助比喻来说明，所以称为圆镜。 二、平等性智（ping deng xing zhi）相应的心品：指这种心品观察一切法，自己和他人一切有情都平等，大慈悲等恒常共同相应，一味相续到未来无尽之时。 释：真如理性（zhen ru li xing）名为平等，智慧缘于这种理性名为平等智。又从前在凡夫位，由于执着有我，自己和他人不平等，现在我执消亡，观察自己和他人平等，所以名为平等。因为没有转变和变异，所以称为一味。生起没有间断，所以称为相续。 三、妙观察智（miao guan cha zhi）相应的心品：指这种心品善于观察诸法的自相和共相，没有障碍地运转。摄取和观察无量的总持定门（zong chi ding men）以及所发生的功德珍宝。在大乘法会中，能显现无边的作用差别，都能自在。降下大宝雨，断除一切疑惑，使一切有情都获得利益和安乐。 释：神妙的作用无法衡量，称之为妙。普遍缘于各种境界名为观察。六度（liu du）等法名为珍宝。因为从禅定而生起，所以称为发生。 四、成所作智（cheng suo zuo zhi）相应的心品：指这种心品为了利益和安乐一切有情，普遍在十方示现种种变化的三业（san ye），成就本来的愿力所应该做的事情。 释：三业变化等是所作之事，智能成就它们，名为成所作。 问：此
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English version Not Foolish (bu yu): All states of existence are free from various defilements, purely and perfectly endowed with virtues, without interruption, continuing to the endless future, like a great round mirror reflecting various colors and images. Explanation: Arising simultaneously with wisdom, mental functions (xin suo) are not singular, collectively called mental activities (xin pin). Attachment to self and dharma, as well as the perceived subject and object, are all absent, called freedom from discrimination. The perceiving subject (neng yuan) and the perceived object (suo yuan) are both immeasurable, hence called subtle. Yet, regarding its object, it is neither confused nor obscured, hence called not foolish. All states of existence appear without being forgotten, called not forgetful. The complete exhaustion of outflows (you lou) is called freedom from defilement. Without impurities is called pure. Freedom from faults is called clean. The virtues of purity are complete, hence it is called perfect. Being able to manifest body and land everywhere is called without interruption. Continuously manifesting without ceasing for a long time is called without cessation. Like a great bright mirror, various images arise in reliance upon it; now, relying on this wisdom, the images of body and land also arise accordingly. The Dharma is explained through metaphors, hence it is called a round mirror. Second, the mental activities corresponding to the Wisdom of Equality (ping deng xing zhi): This refers to the mental activities that observe all dharmas, with oneself and all sentient beings being equal, with great compassion and other qualities constantly corresponding together, continuing in one taste to the endless future. Explanation: The nature of Suchness (zhen ru li xing) is called equality, and wisdom that cognizes this nature is called the Wisdom of Equality. Furthermore, in the past, in the position of an ordinary being, due to attachment to self, oneself and others were unequal; now, with the attachment to self extinguished, one observes oneself and others as equal, hence it is called equality. Because there is no transformation or alteration, it is called one taste. Arising without interruption is called continuous. Third, the mental activities corresponding to the Wisdom of Wonderful Observation (miao guan cha zhi): This refers to the mental activities that skillfully observe the self-characteristics and common characteristics of all dharmas, functioning without obstruction. It gathers and observes the immeasurable gates of dharani samadhi (zong chi ding men) and the treasures of merit that arise from them. In the great Mahayana assembly, it can manifest boundless differences in function, all with freedom. It rains down great showers of jewels, cuts off all doubts, and enables all sentient beings to obtain benefit and happiness. Explanation: The miraculous function is immeasurable, called wonderful. Universally cognizing all realms is called observation. The six perfections (liu du) and other dharmas are called treasures. Because they arise from samadhi, they are called arising. Fourth, the mental activities corresponding to the Wisdom of Accomplishing Activities (cheng suo zuo zhi): This refers to the mental activities that, for the sake of benefiting and bringing happiness to all sentient beings, universally manifest various transformations of the three karmas (san ye) in the ten directions, accomplishing the things that should be done according to the original vows. Explanation: The transformations of the three karmas and so on are the things to be done; the wisdom that accomplishes them is called the Wisdom of Accomplishing Activities. Question: This --------------------------------------------------------------------------------
Chinese
之四智为体即识。为不尔耶。答如次与彼第八七六前五识而相应故。非体即识。王臣异故。识为其王。智是所故。问何故佛地庄严摄论等中并云转彼八识得四智耶。答唯识论中而有两释。一智虽非识。而依识转。识为主故。说转识得。二若有漏位智劣识强。无漏位中智强识劣。为劝有情依智舍识故。说转八识而得四智。理实非以识为智也。问无漏智强。复何须识。又以何明佛果有识。答凡言心所必依心王。若无其识。智依何立。又准如来功德庄严经云。如来无垢识是净无漏界。解脱一切障。圆镜智相应。准此经文。岂佛无识。问此之四智几通因果。及唯果耶。答圆镜成事成佛方得。妙观平等初地等中而即分得。佛果圆满。问品犹品类。四智言品。品类几何。答一一各定有二十二。二十二者。谓遍行五。别境亦五。善有十一。并一心王成二十二。二十二法名义云何。答遍行五者。体遍三界三性诸识。故名遍行。其五者何。一令心心所而触于境。故名为触。二能警觉应起心种。引令趣境。故名作意。三能领纳顺违中容境。故名为受。四能于境安立分齐取其境像。故名为想。五能令心造善恶等。故名为思。言别境者。此所伏境而非是一。缘别别境。故名别境。其五者何。一于所乐境希望名欲。二于决定境印名胜解。三于曾习 现代汉语译本 之四智（四种智慧）的体性就是识吗？回答说，不是的。因为四智依次与第八识（阿赖耶识）、第七识（末那识）、第六识（意识）以及前五识相应，但体性并非就是识。就像国王和臣子的关系不同，识是国王，智是臣子。问：为什么《佛地庄严经论》等经论中都说转变第八识就能得到四智呢？回答说，《唯识论》中有两种解释：第一，智虽然不是识，但依识而转，因为识是主导，所以说转变识就能得到智。第二，在有漏位（指凡夫位），智的力量弱，识的力量强；在无漏位（指圣者位），智的力量强，识的力量弱。为了劝导众生依从智慧而舍弃识，所以说转变八识就能得到四智。但实际上，并非是以识作为智。问：无漏智的力量已经很强了，为什么还需要识呢？又用什么来证明佛果位还有识呢？回答说，凡是说到心所法，必定依附于心王（即识）。如果没有识，智又依附于什么而存在呢？而且，根据《如来功德庄严经》所说，‘如来的无垢识是清净无漏的界，能解脱一切障碍，与圆镜智相应。’根据这部经文，难道佛没有识吗？问：这四智有几种是通于因位和果位的，又有几种是唯独果位才有的呢？回答说，圆镜智是成就一切事业，成佛时才能得到的。妙观察智和平等性智在初地等位中就能部分得到，到佛果位时才圆满。问：品，就是品类。四智的‘品’，品类有多少呢？回答说，每一种智都各有固定的二十二种品类。这二十二种品类，包括遍行五蕴、别境五蕴、善十一蕴，再加上一心王（即识），总共二十二种。问：这二十二种法的名称和含义是什么呢？回答说，遍行五蕴，其体性遍及三界（欲界、色界、无色界）、三性（善、恶、无记）的各种识，所以叫做遍行。这五种是什么呢？第一，使心和心所接触外境，所以叫做触。第二，能够警觉应该生起的心识种子，引导其趋向外境，所以叫做作意。第三，能够领纳顺境、违境和中容境，所以叫做受。第四，能够对外境安立界限，取其境像，所以叫做想。第五，能够使心造作善、恶等业，所以叫做思。说到别境，是指所缘的境并非只有一个，而是缘于各个不同的境，所以叫做别境。这五种是什么呢？第一，对于所喜爱的境界产生希望，叫做欲。第二，对于已经决定的境界深信不疑，叫做胜解。第三，对于曾经习 惯的
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English version Is the substance of the Four Wisdoms (之四智) identical to consciousness (识)? The answer is no. Because the Four Wisdoms correspond respectively to the Eighth Consciousness (阿赖耶识, Ālaya-vijñāna), the Seventh Consciousness (末那识, Manas-vijñāna), the Sixth Consciousness (意识, Mano-vijñāna), and the preceding Five Consciousnesses, but their substance is not identical to consciousness. It's like the different relationship between a king and his ministers; consciousness is the king, and wisdom is the minister. Question: Why do treatises such as the *Buddhabhūmi-vyākhyāna* (佛地庄严经论) state that transforming the Eighth Consciousness results in obtaining the Four Wisdoms? Answer: The *Vijñaptimātratāsiddhi* (唯识论) provides two explanations: First, although wisdom is not consciousness, it operates in reliance on consciousness, because consciousness is the primary agent. Therefore, it is said that transforming consciousness results in obtaining wisdom. Second, in the contaminated state (有漏位, referring to the state of ordinary beings), the power of wisdom is weak, and the power of consciousness is strong; in the uncontaminated state (无漏位, referring to the state of sages), the power of wisdom is strong, and the power of consciousness is weak. To encourage sentient beings to rely on wisdom and abandon consciousness, it is said that transforming the Eight Consciousnesses results in obtaining the Four Wisdoms. But in reality, consciousness is not taken as wisdom. Question: If the power of uncontaminated wisdom is already very strong, why is consciousness still needed? And what proves that there is still consciousness in the state of Buddhahood? Answer: Whenever mental factors (心所法) are mentioned, they must rely on the mind-king (心王, i.e., consciousness). If there is no consciousness, what does wisdom rely on to exist? Moreover, according to the *Tathāgata-guṇa-alaṃkāra-sūtra* (如来功德庄严经), 'The Tathāgata's immaculate consciousness is a pure, uncontaminated realm, capable of liberating all obstacles, and corresponds to the Mirror-like Wisdom (圆镜智).' According to this sutra, does the Buddha not have consciousness? Question: How many of these Four Wisdoms are common to both the causal stage and the resultant stage, and how many are unique to the resultant stage? Answer: The Mirror-like Wisdom (圆镜智) is attained only upon accomplishing all activities and becoming a Buddha. The Wonderful Observing Wisdom (妙观察智) and the Wisdom of Equality (平等性智) can be partially attained in the early stages such as the first bhūmi (初地), and are fully realized in the state of Buddhahood. Question: 'Category' (品) refers to types. How many types are there in the 'categories' (品) of the Four Wisdoms? Answer: Each wisdom has a fixed twenty-two types. These twenty-two types include the five omnipresent mental factors (遍行五蕴), the five object-specific mental factors (别境五蕴), the eleven wholesome mental factors (善十一蕴), and the one mind-king (一心王, i.e., consciousness), totaling twenty-two. Question: What are the names and meanings of these twenty-two dharmas? Answer: The five omnipresent mental factors (遍行五蕴) are so called because their substance pervades the three realms (欲界, 色界, 无色界) and the three natures (善, 恶, 无记) of all consciousnesses. What are these five? First, that which causes the mind and mental factors to contact the external environment is called contact (触). Second, that which can awaken the seeds of consciousness that should arise, guiding them towards the external environment, is called attention (作意). Third, that which can receive pleasant, unpleasant, and neutral environments is called feeling (受). Fourth, that which can establish boundaries for the external environment and take its image is called perception (想). Fifth, that which can cause the mind to create good, evil, and other actions is called volition (思). As for the object-specific mental factors (别境), it refers to the fact that the object of focus is not just one, but rather focuses on various different objects, hence the name object-specific. What are these five? First, having hope for a desired environment is called desire (欲). Second, having unwavering belief in a determined environment is called conviction (胜解). Third, regarding something that has been --------------------------------------------------------------------------------