Chinese
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。随诸有情所乐示现受用身土影像差别。妙观察智不共所依。无住涅槃之所建立。一味相续穷未来际。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。于大众会能现无量作用差别皆得自在。雨大法雨断一切疑。令诸有情皆获利乐。四成所作智相应心品。谓此心品为欲利乐诸有情故。遍于十方示现种种变化三业。成本愿力所应作事。如是四智相应心品虽各定有二十二法能变所变种现俱生。而智用增以智名显。故此四品总摄佛地一切有为功德皆尽。此转有漏八七六五识相应心品。如次而得。智虽非识而依识转。识为主故说转识得。又有漏位智劣识强。无漏位中智强识劣。为劝有情依智舍识故。说转八识而得此四智。大圆镜智解脱道时初成佛故乃得现起。异熟识种金刚喻定现在前时犹未顿舍。与无间道不相违故。由斯此品从初成佛尽未来际相续不断。持无漏种令不失故。平等性智菩萨见道违二执故方得初起。后十地中执未断故。有漏等位或有间断。法云地后与净第八相依相续尽未来际。妙观察智生空观品二乘见位亦得初起。此后展转乃至上位。若非有漏生空观品或无心时皆容现起。成所作智成佛初起。 现代汉语译本 ‘性智相应心品’。指的是此心品观照一切法，自身与他人的有情众生都完全平等。大慈悲等恒常共同相应。随着各种有情众生所喜好的，示现受用之身、国土、影像的差别。是妙观察智不共的所依。由无住涅槃所建立。一味相续，穷尽未来际。 ‘三妙观察智相应心品’。指的是此心品善于观察诸法的自相与共相，无碍地运转。摄取观察无量的总持定门以及所发生的功德珍宝。在大众集会中，能够示现无量作用的差别，都能够自在运用。降下大法雨，断除一切疑惑，令各种有情众生都获得利益与安乐。 ‘四成所作智相应心品’。指的是此心品为了利益安乐各种有情众生，遍于十方示现种种变化的三业。成就本愿力所应当做的事情。像这样，四智相应的心品虽然各自都有二十二法，能变与所变的种子同时生起。但因为智慧的作用增强，所以用智慧的名字来彰显。因此这四品总摄了佛地一切有为的功德，全部穷尽。这是转变有漏的八、七、六、五识相应的心品，依次而得到的。智慧虽然不是识，但依识而运转。因为识是主要的，所以说转变识而得到。而且有漏位中，智慧弱而识强。无漏位中，智慧强而识弱。为了劝导有情众生依智慧而舍弃识，所以说转变八识而得到这四智。大圆镜智在解脱道时，因为初成佛才得以显现。异熟识（Alaya识）的种子在金刚喻定现在前时，仍然没有完全舍弃。因为它与无间道不相违背。因此，此品从初成佛到穷尽未来际相续不断，持有无漏的种子，使之不失坏。平等性智在菩萨见道时，因为违背了二执才得以初次生起。后十地中，执着还没有断除，所以在有漏等位中，或者会有间断。法云地之后，与清净的第八识（Alaya识）相互依存，相续到穷尽未来际。妙观察智在生空观品的二乘见位也得以初次生起。此后辗转乃至上位。如果不是有漏的生空观品，或者无心时，都容许显现。成所作智在成佛时初次生起。
English
English version ‘The Mind-Category Corresponding to the Wisdom of Nature’. This refers to the mind-category that observes all dharmas, with all sentient beings, self and others, being completely equal. Great compassion and other qualities are constantly and jointly corresponding. According to what various sentient beings delight in, it manifests differences in bodies, lands, and images for their enjoyment. It is the uncommon basis of the Wonderful Observing Wisdom. It is established by Non-Abiding Nirvana. It is a continuous stream of one flavor, extending to the end of future eons. ‘The Mind-Category Corresponding to the Third Wonderful Observing Wisdom’. This refers to the mind-category that is skilled at observing the self-characteristics and common characteristics of all dharmas, turning without obstruction. It gathers and observes limitless dharani (total-recall) meditation gates and the treasures of merit and virtue that arise from them. In great assemblies, it can manifest limitless differences in functions, all of which can be freely utilized. It rains down the great Dharma rain, cuts off all doubts, and causes all sentient beings to obtain benefit and joy. ‘The Mind-Category Corresponding to the Fourth Accomplishing Wisdom’. This refers to the mind-category that, for the sake of benefiting and bringing joy to all sentient beings, manifests various transformations of the three karmas (body, speech, and mind) throughout the ten directions. It accomplishes the things that should be done according to the power of the original vows. Like this, although each of the mind-categories corresponding to the four wisdoms has twenty-two dharmas, with the seeds of the transforming and the transformed arising simultaneously, because the function of wisdom is enhanced, it is manifested by the name of wisdom. Therefore, these four categories encompass all the conditioned merits and virtues of the Buddha-ground, exhausting them all. This is the transformation of the mind-categories corresponding to the defiled eight, seven, six, and five consciousnesses, obtained in sequence. Although wisdom is not consciousness, it turns relying on consciousness. Because consciousness is primary, it is said that one obtains it by transforming consciousness. Moreover, in the defiled state, wisdom is weak and consciousness is strong. In the undefiled state, wisdom is strong and consciousness is weak. In order to encourage sentient beings to rely on wisdom and abandon consciousness, it is said that one obtains these four wisdoms by transforming the eight consciousnesses. The Great Mirror Wisdom is able to manifest only when one initially becomes a Buddha at the time of the path of liberation. The seeds of the Alaya-consciousness (异熟识) are not yet completely abandoned when the Vajra-like Samadhi (金刚喻定) is present, because it is not contradictory to the uninterrupted path. Therefore, this category continues uninterrupted from the initial attainment of Buddhahood to the end of future eons, holding the undefiled seeds, causing them not to be lost. The Wisdom of Equality initially arises when a Bodhisattva sees the path, because it opposes the two attachments. In the later ten grounds, because attachment has not yet been cut off, there may be interruptions in the defiled states. After the Dharma-Cloud Ground, it relies on the pure eighth consciousness (Alaya-consciousness) and continues to the end of future eons. The Wonderful Observing Wisdom also initially arises in the Hearer's (二乘) stage of seeing the path in the category of the view of emptiness of self (生空观品). Thereafter, it gradually progresses to higher levels. If it is not a defiled view of emptiness of self, or when there is no mind, it is permissible for it to manifest. The Accomplishing Wisdom initially arises at the time of attaining Buddhahood. --------------------------------------------------------------------------------
Chinese
以十地中依异熟识所变眼等。非无漏故。有漏不共必俱同境根发无漏识。理不相应故。此二于境明昧异故。由斯此品要得成佛。依无漏根方能现起。而数间断。作意起故。此四种性虽皆本有。而要熏发方得现行。因位渐增。佛果圆满不增不减尽未来际。但从种生不熏成种。勿前佛复胜后佛故。前三智品通缘真俗一切境界二智所摄。缘真如故。是无分别缘余境故后得智摄。其体是一。随用分二。了俗由证真故说为后得。第四智品遍缘三世色等诸境。不违正理。随作意生缘事相境起化业故后得智摄。此四智品名所生得。此所生得。总名菩提。及前涅槃名所转得。虽转依义总有四种。而令但取二所转得。颂说证得转依言故。此修习位说能证得。非已证得。因位摄故。后究竟位其相云何。颂曰。 此即无漏界 不思议善常 安乐解脱身 大牟尼名法 释曰。此显第五究竟位也。前修习位所得转依。应知即是究竟位相。此谓此前二转依果。即是究竟无漏界摄。诸漏永尽非漏随增。性净圆明故名无漏。界是藏义。此中含容无边希有大功德故。或是因义。能生五乘世出世间利乐事故。虽有示现作生死身业烦恼等似苦集谛。而实无漏。道谛所摄。说十五界唯是有漏者。彼依二乘粗浅境说。非说一切。谓余成就十八界中 现代汉语译本： 以十地菩萨为例，他们所依止的眼识等，是由异熟识（Vipāka-vijñāna，果报识）所转变而来。这些眼识等不是无漏的，因为它们仍然是有漏的。有漏的眼识等不可能与无漏的智慧同时作用于同一个境界，因为这在道理上是不相符的。这是因为有漏识和无漏识对于境界的明晰程度是不同的。因此，这一品（指《摄大乘论》中的某一品）必须要证得佛果，才能依靠无漏的根识来显现。这种显现是间断的，因为它是通过作意（Manasikara，心理活动）而产生的。这四种自性（指四智品所代表的四种智慧）虽然本来就存在，但需要通过熏习才能显现出来。在因位（指修行阶段）时，这些智慧逐渐增长；在佛果位时，这些智慧圆满，不再增加也不减少，直到未来际。然而，这些智慧只是从种子中产生，而不是通过熏习来形成种子，否则就会出现前佛比后佛更殊胜的情况。 前三智品（指三种智慧的类别）普遍地缘于真谛和俗谛的一切境界，被二智（指根本智和后得智）所摄。缘于真如（Tathatā，事物的真实本性）的智慧是无分别智，缘于其他境界的智慧是后得智。它们的本体是同一个，只是根据作用不同而分为两种。因为了知俗谛是通过证悟真谛来实现的，所以说它是后得智。第四智品普遍地缘于三世（过去、现在、未来）的色等诸境，这并不违背正理。它随着作意而产生，缘于事相的境界，从而发起化业（教化众生的事业），因此属于后得智。 这四智品被称为‘所生得’。这个‘所生得’，总称为菩提（Bodhi，觉悟）。以及之前的涅槃（Nirvana，寂灭），被称为‘所转得’。虽然转依（Āśraya-parivṛtti，转变所依）的含义总共有四种，但这里只取两种‘所转得’。颂文（指偈颂）中说‘证得转依’，指的是修习的阶段能够证得转依，而不是已经证得转依，因为这仍然属于因位。那么，在最终的果位，它的相状是怎样的呢？颂文说： ‘此即无漏界，不思议善常，安乐解脱身，大牟尼名法。’ 解释：这显示了第五个究竟位。应该知道，前面修习位所获得的转依，就是究竟位的相状。这里所说的，是指前面两种转依的果，就是究竟的无漏界所包含的。诸漏（指烦恼）永远断尽，不会随着时间而增长。它的自性清净圆满，所以称为无漏。‘界’是藏的意思，这里面包含着无边稀有的大功德。或者，‘界’是因的意思，能够产生五乘（人天乘、声闻乘、缘觉乘、菩萨乘、佛乘）世间和出世间的利益和安乐。虽然有示现生死之身、业和烦恼等类似于苦集二谛，但实际上是无漏的，属于道谛所摄。说十五界唯是有漏的，那是依据二乘（声闻乘和缘觉乘）粗浅的境界而说的，并不是说一切。也就是说，在其他成就十八界的说法中。
English
English version: Taking the Ten Bhūmis (ten stages of Bodhisattva development) as an example, the eye-consciousness and other faculties that they rely on are transformed from the Vipāka-vijñāna (resultant consciousness). These eye-consciousnesses are not without outflows (anāsrava), because they are still with outflows (sāsrava). It is impossible for consciousnesses with outflows to simultaneously act on the same object with wisdom without outflows, because this is logically inconsistent. This is because the clarity of consciousnesses with outflows and without outflows differs in relation to the object. Therefore, this chapter (referring to a specific chapter in the *Mahāyānasaṃgraha*) must attain Buddhahood in order to manifest by relying on the root consciousness without outflows. This manifestation is intermittent because it arises through Manasikara (attention, mental activity). Although these four natures (referring to the four types of wisdom represented by the four Jñānapadas) are inherent, they need to be perfumed (influenced) to manifest. In the causal stage (referring to the stage of practice), these wisdoms gradually increase; in the Buddha-fruit stage, these wisdoms are complete, neither increasing nor decreasing, until the end of future time. However, these wisdoms only arise from seeds and are not formed into seeds through perfuming, otherwise, the former Buddhas would be superior to the later Buddhas. The first three Jñānapadas (categories of wisdom) universally cognize all realms of truth and convention, and are encompassed by the two wisdoms (referring to Fundamental Wisdom and Acquired Wisdom). The wisdom that cognizes Suchness (Tathatā, the true nature of things) is non-discriminating wisdom, and the wisdom that cognizes other realms is Acquired Wisdom. Their essence is the same, but they are divided into two according to their different functions. Because understanding conventional truth is achieved through realizing ultimate truth, it is said to be Acquired Wisdom. The fourth Jñānapada universally cognizes the realms of form and other phenomena in the three times (past, present, and future), which does not contradict correct reasoning. It arises with attention, cognizes the realm of phenomena, and thus initiates transformative activities (activities to teach and transform sentient beings), therefore belonging to Acquired Wisdom. These four Jñānapadas are called 'born-obtained'. This 'born-obtained' is collectively called Bodhi (Enlightenment). And the previous Nirvana (Cessation), is called 'transformed-obtained'. Although there are four types of Āśraya-parivṛtti (Transformation of the Basis), only two types of 'transformed-obtained' are taken here. The verse (referring to a verse) says 'attaining Transformation of the Basis', which refers to the stage of practice being able to attain Transformation of the Basis, rather than already attaining Transformation of the Basis, because this still belongs to the causal stage. So, in the final fruit stage, what is its appearance? The verse says: 'This is the outflow-free realm, inconceivable, good, and constant, the body of bliss, liberation, the Great Sage is named Dharma.' Explanation: This shows the fifth ultimate stage. It should be known that the Transformation of the Basis obtained in the previous stage of practice is the appearance of the ultimate stage. What is said here refers to the result of the previous two Transformations of the Basis, which is contained in the ultimate outflow-free realm. All outflows (referring to afflictions) are forever cut off and will not increase with time. Its nature is pure and complete, so it is called outflow-free. 'Realm' means store, which contains boundless rare and great merits. Or, 'realm' means cause, which can produce the benefits and happiness of the five vehicles (human and deva vehicle, śrāvaka vehicle, pratyekabuddha vehicle, bodhisattva vehicle, buddha vehicle) in the world and beyond. Although there are manifestations of the body of birth and death, karma, and afflictions, which are similar to the two truths of suffering and accumulation, they are actually outflow-free and belong to the truth of the path. Saying that the fifteen realms are only with outflows is based on the shallow realm of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna), and does not mean everything. That is to say, in other statements that achieve the eighteen realms. --------------------------------------------------------------------------------