成唯識論 修習位(三)·所轉得·四智
轉依既立，論主辨「所轉得」——修行到底得到什麼。答：二果。一是所顯得，二是所生得。
所顯得是大涅槃。 「顯」字要緊：涅槃不是修出來的新東西，是本來就在、被障蔽著，障除則顯。論主立四種涅槃：
本來自性清淨涅槃——一切有情本具，真如自性清淨，雖有客塵而本性淨。有餘依涅槃——障已斷而苦依身尚在。無餘依涅槃——苦依亦盡。無住處涅槃——大悲般若常所輔翼，不住生死、不住涅槃，盡未來際利樂有情。
四者之中，第一種一切凡夫本來就有，第四種是佛所獨得。凡夫與佛的差別，不在有沒有涅槃，在顯與不顯。
所生得是大菩提，即四智。 這是轉八識而成：
大圓鏡智（轉第八）——如大圓鏡現眾色像，能持一切功德種子。平等性智（轉第七）——觀自他一切平等，起大慈悲。妙觀察智（轉第六）——善觀諸法自相共相，說法斷疑。成所作智（轉前五）——成辦本願所應作事，示現三業利樂有情。
四智與八識的對應，是全論最漂亮的一個結構。 那個一直藏種子的，成了圓鏡；那個一直執我的，成了平等；那個一直分別的，成了妙觀察；那個一直向外攀緣的，成了成所作。
沒有一個識被丟掉。八識全部留在原位，只是轉了。 這一節把「轉依」四個字，落到了最具體的地方。
The turning of the basis established, the treatise settles what is turned to — what practice actually gains. Two fruits: what is disclosed, and what is produced.
What is disclosed is great nirvāṇa. The word disclosed matters: nirvāṇa is not a new thing produced by cultivation; it is there already, veiled, and stands forth when the veil is gone. Four nirvāṇas are established:
Nirvāṇa of intrinsic purity from the first — possessed by every sentient being, suchness pure in its own nature, pure in nature though adventitious defilement clings. Nirvāṇa with remainder — obstruction severed, the body that is the basis of suffering still present. Nirvāṇa without remainder — that basis too exhausted. Nirvāṇa of no fixed abode — with great compassion and wisdom ever attending, abiding neither in birth-and-death nor in nirvāṇa, benefiting beings to the end of time.
Of the four, the first every ordinary being already has, and the fourth belongs to buddhas alone. The difference between an ordinary being and a buddha is not whether there is nirvāṇa but whether it stands disclosed.
What is produced is great awakening — the four knowledges, won by turning the eight consciousnesses:
The great mirror knowledge (turning the eighth) — as a great round mirror shows all images, holding the seeds of every excellence. The knowledge of equal nature (the seventh) — seeing self and other wholly equal, and raising great compassion. The knowledge of wondrous discernment (the sixth) — discerning well the particular and general characters of dharmas, teaching and cutting doubt. The knowledge of accomplishing what is to be done (the first five) — accomplishing what the original vow requires, manifesting in body, speech and mind for beings' welfare.
The correspondence of the four knowledges to the eight consciousnesses is the most beautiful structure in the treatise. What had stored seeds becomes the mirror; what had grasped a self becomes equality; what had discriminated becomes wondrous discernment; what had reached outward becomes accomplishment.
Not one consciousness is discarded. All eight remain in place; they have only turned. This chapter brings the two words "turning the basis" down to the most concrete place they reach.
四、所轉得，此復有二：
一、所顯得，謂大涅槃。此雖本來自性清淨，而由客障覆令不顯。真聖道生，斷彼障故，令其相顯名得涅槃。此依真如離障施設，故體即是清淨法界。
涅槃義別，略有四種：
一、本來自性清淨涅槃，謂一切法相真如理，雖有客染而本性淨，具無數量微妙功德，無生無滅，湛若虛空，一切有情平等共有，與一切法不一不異。離一切相、一切分別，尋思路絕，名言道斷，唯真聖者自內所證，其性本寂，故名涅槃。
二、有餘依涅槃，謂即真如出煩惱障，雖有微苦所依未滅，而障永寂，故名涅槃。
三、無餘依涅槃，謂即真如出生死苦，煩惱既盡，餘依亦滅，眾苦永寂，故名涅槃。
四、無住處涅槃，謂即真如出所知障，大悲般若常所輔翼。由斯不住生死涅槃，利樂有情，窮未來際，用而常寂，故名涅槃。
一切有情，皆有初一，二乘無學，容有前三，唯我世尊可言具四。
如何善逝有有餘依？雖無實依，而現似有；或苦依盡，說無餘依，非苦依在，說有餘依。是故世尊可言具四。
若聲聞等有無餘依，如何有處說彼非有？
有處說彼都無涅槃，豈有餘依彼亦非有？
然聲聞等身、智在時，有所知障，苦依未盡，圓寂義隱，說無涅槃；非彼實無煩惱障盡所顯真理有餘涅槃，爾時未證無餘圓寂，故亦說彼無無餘依；非彼後時滅身、智已，無苦依盡無餘涅槃。或說二乘無涅槃者，依無住處，不依前三。
〔T31 0055c01〕又說彼無無餘依者，依不定性二乘而說，彼纔證得有餘涅槃，決定迴心求無上覺，由定願力留身久住，非如一類入無餘依。謂有二乘深樂圓寂，得生空觀親證真如，永滅感生煩惱障盡，顯依真理有餘涅槃，彼能感生煩惱盡故，後有異熟無由更生，現苦所依任運滅位。餘有為法既無所依，與彼苦依同時頓捨，顯依真理無餘涅槃，爾時雖無二乘身智，而由彼證可說彼有。此位唯有清淨真如，離相湛然寂滅安樂，依斯說彼與佛無差，但無菩提利樂他業，故復說彼與佛有異。
諸所知障，既不感生，如何斷彼，得無住處？彼能隱覆法空真如，令不發生大悲般若，窮未來際，利樂有情。故斷彼時顯法空理，此理即是無住涅槃，令於二邊，俱不住故。
若所知障，亦障涅槃，如何斷彼，不得擇滅？
擇滅離縛，彼非縛故。
既爾，斷彼寧得涅槃？
非諸涅槃皆擇滅攝。不爾，性淨應非涅槃。能縛有情住生死者，斷此說得擇滅無為。諸所知障不感生死，非如煩惱能縛有情，故斷彼時不得擇滅；然斷彼故，法空理顯，此理相寂，說為涅槃，非此涅槃擇滅為性。故四圓寂諸無為中，初、後即真如，中二擇滅攝。
若唯斷縛得擇滅者，不動等二，四中誰攝？
非擇滅攝，說暫離故；擇滅無為，唯究竟滅。有非擇滅，非永滅故。
或無住處亦擇滅攝，由真擇力，滅障得故。擇滅有二：一、滅縛得，謂斷感生煩惱得者；二、滅障得，謂斷餘障而證得者。故四圓寂諸無為中，初一即真如，後三皆擇滅，不動等二，暫伏滅者，非擇滅攝；究竟滅者，擇滅所攝。
〔T31 0056a03〕既所知障亦障涅槃，如何但說是菩提障？說煩惱障但障涅槃，豈彼不能為菩提障？應知聖教依勝用說，理實俱能通障二果。
如是所說四涅槃中，唯後三種，名所顯得。
二、所生得，謂大菩提。此雖本來有能生種，而所知障礙故不生；由聖道力，斷彼障故，令從種起，名得菩提。起已相續，窮未來際。此即四智相應心品。
云何四智相應心品？
一、大圓鏡智相應心品：謂此心品，離諸分別，所緣、行相，微細難知，不忘不愚，一切境相，性相清淨，離諸雜染，純淨圓德，現種依持，能現、能生身、土智影，無間無斷，窮未來際，如大圓鏡，現眾色像。
二、平等性智相應心品：謂此心品，觀一切法，自、他有情，悉皆平等。大慈悲等，恒共相應，隨諸有情所樂，示現受用身、土，影像差別。妙觀察智不共所依，無住涅槃之所建立，一味相續，窮未來際。
三、妙觀察智相應心品：謂此心品，善觀諸法自相、共相，無礙而轉。攝觀無量總持定門，及所發生功德珍寶。於大眾會，能現無邊作用差別，皆得自在，雨大法雨，斷一切疑，令諸有情皆獲利樂。
四、成所作智相應心品：謂此心品，為欲利樂諸有情故，普於十方，示現種種變化三業，成本願力所應作事。
如是四智相應心品，雖各定有二十二法，能變、所變種現俱生，而智用增，以智名顯。
〔T31 0056b01〕故此四品，總攝佛地一切有為功德皆盡。
此轉有漏八、七、六、五識相應品，如次而得。智雖非識，而依識轉，識為主故，說轉識得。又有漏位智劣識強，無漏位中，智強識劣。為勸有情依智捨識，故說轉八識而得此四智。
大圓鏡智相應心品，有義：菩薩金剛喻定現在前時，即初現起，異熟識種與極微細所知障種，俱時捨故；若圓鏡智爾時未起，便無能持淨種識故。
有義：此品解脫道時，初成佛故，乃得初起；異熟識種，金剛喻定現在前時，猶未頓捨，與無間道不相違故。
非障有漏、劣無漏法，但與佛果定相違故；金剛喻定無所熏識，無漏不增，應成佛故。由斯此品，從初成佛，盡未來際，相續不斷，持無漏種令不失故。
平等性智相應心品，菩薩見道初現前位，違二執故，方得初起。後十地中，執未斷故，有漏等位，或有間斷；法雲地後，與淨第八，相依相續，盡未來際。
妙觀察智相應心品，生空觀品，二乘見位，亦得初起。此後展轉至無學位，或至菩薩解行地終，或至上位，若非有漏，或無心時，皆容現起。
法空觀品，菩薩見位，方得初起，此後展轉乃至上位，若非有漏，生空智果，或無心時，皆容現起。
成所作智相應心品，有義：菩薩修道位中，後得引故，亦得初起。
有義：成佛方得初起。以十地中，依異熟識所變眼等非無漏故，有漏不共，必俱同境，根發無漏識，理不相應故。此二於境，明昧異故。由斯此品，要得成佛，依無漏根，方容現起，而數間斷，作意起故。
〔T31 0056c01〕此四種性雖皆本有，而要熏發方得現行，因位漸增，佛果圓滿，不增不減，盡未來際，但從種生；不熏成種，勿前佛德勝後佛故。
大圓鏡智相應心品，有義：但緣真如為境，是無分別，非後得智，行相、所緣不可知故。
有義：此品緣一切法，《莊嚴論》說：大圓鏡智，於一切境，不愚迷故。《佛地經》說：如來智鏡，諸處、境、識，眾像現故。又此決定緣無漏種，及身、土等諸影像故，行、緣微細，說不可知，如阿賴耶，亦緣俗故。
緣真如故，是無分別；緣餘境故，後得智攝。其體是一，隨用分二。了俗由證真，故說為後得。餘一分二，准此應知。
平等性智相應心品，有義：但緣第八淨識，如染第七緣藏識故。有義：但緣真如為境，緣一切法平等性故。有義：遍緣真、俗為境，《佛地經》說：平等性智，證得十種平等性故。《莊嚴論》說：緣諸有情自他平等，隨他勝解，示現無邊佛影像故。由斯此品，通緣真、俗，二智所攝，於理無違。
妙觀察智相應心品，緣一切法自相、共相，皆無障礙，二智所攝。
成所作智相應心品，有義：但緣五種現境，《莊嚴論》說：如來五根，一一皆於五境轉故。有義：此品亦能遍緣三世諸法，不違正理，《佛地經》說：成所作智，起作三業諸變化事，決擇有情心行差別，領受去來現在等義。若不遍緣，無此能故。然此心品，隨意樂力，或緣一法、或二、或多。且說五根於五境轉，不言唯爾，故不相違。隨作意生，緣事相境，起化業故，後得智攝。
此四心品，雖皆遍能緣一切法，而用有異：謂鏡智品，現自受用身、淨土相，持無漏種；平等智品，現他受用身、淨土相；成事智品，能現變化身及土相；觀察智品，觀察自、他功能過失，雨大法雨，破諸疑網，利樂有情。
〔T31 0057a05〕如是等門，差別多種。
此四心品，名所生得。
此所生得，總名菩提；及前涅槃，名所轉得。
雖轉依義總有四種，而今但取二所轉得。頌說「證得轉依」言故。
此修習位說能證得，非已證得，因位攝故。
The canonical text stands in Chinese only. This edition renders the essence, the plain reading, the exposition and the apparatus into English — never the sūtra itself. Switch to 漢讀本 or 並行雙語 above to read it.
〔所釋之頌〕承前章，廣釋第二十九頌
所轉得
第四種叫「所轉得」（轉煩惱、轉生死而換到手的東西）。這一種底下又分兩樣。先講第一樣——「所顯得」（不是新造出來、而是把本有的顯露出來的），指的就是「大涅槃」。這個涅槃本來就清淨（它的本性一向乾乾淨淨），只是被外來的客塵煩惱蓋住了，所以一直顯不出來。等到真正的聖道生起、把那些煩惱障斷掉了，它的相狀才顯露出來，這就叫「得涅槃」。換句話說，「得涅槃」是就『真如離開了煩惱障』這件事而安立的一個說法，所以它的本體其實就是「清淨法界」（清淨的真如本身）。
〔四種涅槃〕
涅槃這個詞，意思上有差別，大致分四種。
第一種，本來自性清淨涅槃（一向本來就清淨的那種）。指的是一切法相裡頭那個「真如」的道理：它雖然沾著外來的染污，本性卻一向是清淨的；它具足無量無數微妙的功德，不生也不滅，澄澄淨淨像虛空一樣；一切眾生都平等地共同擁有它，它跟一切法既不是同一個、也不是兩個（不一不異）。它離開了一切相、離開了一切分別，連『用心思去想』的路都斷了、連『用言語去說』的路也斷了，只有真正的聖者自己在心裡親自證得；它的本性一向寂靜，所以叫「涅槃」。
第二種，有餘依涅槃（還剩著一點「依託」的那種）。指的是真如出離了煩惱障：雖然還剩著一點點苦的依託（就是這個還沒滅掉的身體），可是煩惱障已經永遠寂滅了，所以叫「涅槃」。
第三種，無餘依涅槃（連那點依託都不剩的那種）。指的是真如出離了生死之苦：煩惱既然已經斷盡，連剩下的那點依託（身體）也滅掉了，種種苦都永遠寂滅了，所以叫「涅槃」。
第四種，無住處涅槃（不停在哪一邊的那種）。指的是真如出離了所知障：因為一直有大悲心和般若智在旁邊扶持著，所以它既不停在「生死」這一邊（不像凡夫沉在生死裡）、也不停在「涅槃」那一邊（不像二乘躲進涅槃裡），就這樣盡未來際地去利益、安樂眾生——它一面起著作用、一面卻又一向寂靜（「用而常寂」），所以叫「涅槃」。
這四種，誰有哪幾種呢？一切眾生都有頭一種（本來自性清淨涅槃，因為這是人人本具的）；二乘的無學（阿羅漢）可以有前面三種；只有佛世尊才能說是四種全具足。
〔難〕有人問：佛（善逝）既然苦的依託早就沒了，怎麼還說祂有「有餘依」涅槃呢？〔答〕回答是這樣：佛其實並沒有真正的苦的依託，只是看起來好像還有（祂示現一個身相在世間）；或者換個角度說——就『苦的依託已盡』這一面說祂是「無餘依」，就『不是苦的依託、而是其餘功德所依的那個身還在』這一面說祂是「有餘依」。所以才說世尊四種全具足。
〔難〕又有人接著問：假如聲聞這些人有「無餘依」涅槃，那為什麼有的地方又說他們「沒有」（無餘依）呢？而且還有的地方說他們『根本沒有涅槃』——照這麼說，難道連「有餘依」涅槃他們也沒有嗎？
〔答〕回答要分開來講。聲聞這些人，當他們的身體、智慧還在的時候，還剩著所知障、苦的依託也還沒盡，所以『圓滿寂滅』（圓寂）這層意思一時還顯不出來，於是才說他們『沒有涅槃』——可是這並不等於說他們真的沒有那種『煩惱障斷盡而顯出來的真理』之有餘涅槃（他們的有餘涅槃還是有的，只是圓寂義隱罷了）。再說，當他們身體、智慧還在的時候，當然還沒有證得『無餘的圓寂』，所以也說他們『沒有無餘依』——可是這也不等於說，等他們後來滅掉身體、智慧之後，連那種『苦的依託已盡』的無餘涅槃都沒有（將來身智一滅，無餘依還是會有的）。
再換個角度補一句。有的地方說『二乘沒有涅槃』，那是針對「無住處涅槃」說的（二乘確實沒有無住處涅槃），並不是針對前面三種說的。又有的地方說『他們沒有無餘依』，那是針對『不定性的二乘』（根性還沒定死、可以回小向大的那一類）說的——這一類人一證得有餘涅槃，馬上就下定決心回轉過來、求無上正覺，靠著定力和願力把身體留下來、久久住世（好繼續修菩薩道），所以不像另一類（定性的二乘）那樣一斷就入無餘依、灰身滅智。
這裡說一說定性的二乘是怎麼走的。有一類二乘人，深深喜歡『圓滿寂滅』這條路，修成了「生空觀」（觀人無我的那種觀）、親自證得真如，把那些『會招來下一輩子生死』的煩惱永遠滅掉了；煩惱障一盡，就顯出了『依著真理而立的有餘涅槃』。接下來，因為那些能招感生死的煩惱既然斷盡了，後面的異熟果（下一輩子的身心）就再也生不出來了；等到眼前這個『苦的依託』（這一期的身體）自自然然滅去的那一刻——其餘那些有為法既然失去了所依靠的，就跟那個苦的依託同時一下子全捨掉了，這就顯出了『依著真理而立的無餘涅槃』。那個時候雖然已經沒有二乘的身體、智慧了，可是就憑他從前曾經證得過，仍舊可以說他「有」（無餘涅槃）。
在這個階段（二乘的無餘涅槃位），就只剩下清淨的真如了，離開了一切相、澄澄淨淨、寂滅而安樂——單就這一點說，他跟佛沒有差別（真如是一樣的）。可是另一面，他並沒有菩提（覺智）、也沒有去利益安樂眾生的事業，所以又說他跟佛還是有差別（一個自了、一個普度）。
〔所知障與無住處涅槃〕
〔難〕有人問：所知障明明不會招感生死（它不像煩惱那樣把人綁在輪迴裡），那斷掉它怎麼反而能得到「無住處涅槃」呢？〔答〕回答是：所知障雖然不招感生死，可是它能把「法空真如」（諸法皆空的那個真理）蓋住，害得大悲心、般若智發不出來、沒法盡未來際去利益安樂眾生；所以一斷掉所知障，「法空」這個道理就顯出來了，這個道理就是「無住處涅槃」——因為它能讓人在「生死」和「涅槃」兩邊都不停住。
〔難〕又問：假如所知障也能障住涅槃，那為什麼斷掉它卻得不到「擇滅」（用智慧簡擇的力量把煩惱滅掉所顯的那種無為）呢？〔答〕因為「擇滅」是從『解開繫縛』得來的，而所知障並不是「繫縛」（它不把人綁在生死裡），所以斷掉它不算「擇滅」。
〔難〕又問：既然這樣（所知障不是繫縛、斷它也不是擇滅），那斷掉它怎麼還能叫「得涅槃」呢？〔答〕因為並不是所有的涅槃都歸在「擇滅」底下。要不是這樣的話，那「本來自性清淨涅槃」（前面講的第一種）豈不也就不算涅槃了？——因為它也不是靠擇滅得來的呀（可它明明是涅槃，可見涅槃不限於擇滅）。
把這個道理講清楚：能把眾生綁住、害他停在生死裡的，是「煩惱」；斷掉煩惱，才說得到「擇滅無為」。所知障並不招感生死、也不像煩惱那樣把眾生綁住，所以斷它的時候得不到擇滅；不過因為斷了它，「法空」的道理就顯出來了，這個道理的相狀是寂靜的，所以也叫它「涅槃」——只是這個（無住處）涅槃並不是以「擇滅」為它的體性罷了。
所以把「四圓寂」（也就是這四種涅槃）放到各種無為法裡頭歸類：第一個（本來自性清淨）和最後一個（無住處），它們本身就是真如；中間那兩個（有餘依、無餘依）才歸在「擇滅」底下。
〔難〕又有人問：假如一定要『斷掉繫縛』才得擇滅，那「不動無為」這一類的兩個（不動無為、想受滅無為）又該歸到哪裡去呢？〔答〕這兩個不歸在「擇滅」底下——因為經裡說它們只是『暫時離開』（是定力暫時壓伏，並非永斷）；而「擇滅無為」單指那種『究竟的滅』（永遠斷掉的）。像這種只是暫時離開的，有時候反倒算「非擇滅」（不是靠簡擇得來的那種無為），因為它並不是永遠滅掉的。
這裡另外還有一種解法。也可以說：「無住處涅槃」也歸在擇滅底下——因為它也是靠真正的簡擇之慧的力量、把所知障滅掉才得來的。怎麼會這樣呢？原來「擇滅」其實有兩種：一種叫「滅縛得」，指的是斷掉那種會招感生死的煩惱所得到的；另一種叫「滅障得」，指的是斷掉其餘的障（也就是所知障）所證得的。照這個分法，四圓寂放到各種無為法裡頭就變成：頭一個（本來自性清淨）就是真如；後面三個（有餘依、無餘依、無住處）全都是擇滅。至於「不動無為」這一類的兩個，就要看情況了：如果是『暫時壓伏的滅』，那就不歸擇滅；如果是『究竟的滅』，那就歸在擇滅底下。
〔難〕又問：既然所知障也能障住涅槃，那為什麼經教偏偏只說它是「菩提障」（障覺智的）呢？反過來，說煩惱障只障涅槃，難道煩惱障就不能當「菩提障」嗎？〔答〕要曉得，經教這麼分，是『就各自比較顯著的作用』來說的——所知障障住「智慧」的作用比較強，所以叫它菩提障；煩惱障障住「寂滅」的作用比較強，所以叫它涅槃障。可是就實際的道理講，這兩種障其實都能同時障住「涅槃、菩提」這兩個果（只是各有偏重罷了）。
把上面講的四種涅槃收一下：這四種裡頭，只有後面三種（有餘依、無餘依、無住處）才叫作「所顯得」。為什麼頭一種不算？因為頭一種（本來自性清淨涅槃）是人人本來就有的，不是修行新顯出來的，所以不列在「所顯得」裡。
〔大菩提·四智〕
再講「所轉得」底下的第二樣——「所生得」（要靠種子生起來才得到的那種），指的就是「大菩提」（佛的大覺）。這個大菩提，本來在識田裡就有『能生它的種子』，只是被所知障擋著，所以一直生不出來；等到靠聖道的力量把那障斷掉了，菩提就從種子裡生起來了，這就叫「得菩提」。它一生起來就一直接續下去，盡未來際永不間斷。這個大菩提，講穿了就是「四智相應心品」（跟四種智慧相應的那一團心王心所）。
那麼，什麼是「四智相應心品」呢？下面一個一個講。
一、大圓鏡智相應心品
一、大圓鏡智相應心品（像一面大圓鏡子的那種智，由第八識轉成）。這一團心，有這麼幾個樣子：它離開了種種分別（不再起妄分別）；它所緣的對象、它運作的樣子（行相）都微細到很難知道；它對一切境相不會忘記、也不會糊塗（不忘、不愚）；它的體性、相狀都清淨，離開了種種染污；它是純淨而圓滿的功德，能當「現行」和「種子」的依靠（種子都收藏在它裡頭）；它能變現、能生出佛的身、佛的國土、以及智慧的影像；它一直不間斷、不斷絕，盡未來際——就像一面大圓鏡子，能把種種色相都映現出來。
二、平等性智相應心品
二、平等性智相應心品（觀一切平等的那種智，由第七末那識轉成）。這一團心，觀一切法、觀自己和別的眾生，全都是平等的（不再像末那那樣老執著「我」、抬高自己）；它一直跟大慈、大悲這些心相應；它能隨著各個眾生喜歡什麼，就示現出種種不同的「他受用身」（給菩薩受用的佛身）和淨土影像；它是「妙觀察智」專有的依靠（妙觀察智要靠它）、也是「無住處涅槃」所建立起來的根據；它一個味道地接續下去，盡未來際。
三、妙觀察智相應心品
三、妙觀察智相應心品（善於觀察的那種智，由第六意識轉成）。這一團心，善於觀察一切法的「自相」（各別的相）和「共相」（共通的相），毫無障礙地運轉；它能總攝、能觀照無量無數的「總持」（陀羅尼）、「定門」（種種三昧），以及由這些所生出來的功德珍寶；它在大眾的法會當中，能現出無邊無際、各種各樣的作用，樣樣自在；它能降下大法雨（暢說妙法）、斷除一切人的疑惑，讓所有眾生都得到利益和安樂。
四、成所作智相應心品
四、成所作智相應心品（成辦該做之事的那種智，由前五識轉成）。這一團心，為了利益、安樂眾生，能在十方各處普遍地示現出種種變化的身、語、意三業（變化出身相、變化出言說、變化出心念），把本願力所該做的事都成辦圓滿。
〔四智·二十二法·轉八識〕
這四種智相應心品，每一團裡頭其實都固定有『二十二個法』（也就是：心王一個、遍行心所五個、別境心所五個、善心所十一個，加起來二十二）。在這一團裡，『能變的』（心王心所這邊）和『所變的』（變出來的相分這邊），它的種子和現行都是同時生起的；不過這麼一團法裡頭，是「智（慧）」這一個作用特別突出，所以才用「智」這個名字來標它（並不是只有智、沒有別的，而是以智為代表）。也正因如此，這四團就把佛地（成佛境界）一切有為的功德全都收攝進去了、一點不剩。
這四種智，是把有漏的第八、第七、第六、前五這幾個識相應的那一團，照順序一個個轉過來得到的：大圓鏡智是轉第八識來的、平等性智是轉第七識來的、妙觀察智是轉第六識來的、成所作智是轉前五識來的。要注意：「智」本來並不就是「識」（智和識是兩回事），可是智是靠著識轉變過來的、又是以識為主，所以才說『轉識而得智』（把識轉一轉就得到智）。再說一層：在有漏的階段，是『智弱識強』（識作主、智很弱）；到了無漏的階段，就『智強識弱』（智作主了）。佛之所以這麼說『轉八個識而得這四種智』，用意是要勸眾生『依靠智、捨掉識』（別再跟著識跑，要轉成智）。
〔大圓鏡智·初起時〕
大圓鏡智頭一回起來，到底是在哪個時間點？這裡有兩種說法。
〔大圓鏡智初起·一說·金剛位就起〕 第一種說法：在菩薩修到「金剛喻定」現前的那一刻，大圓鏡智就頭一回現起了。他的理由是：在那一刻，異熟識（有漏第八）的種子和那種極其微細的所知障種子，是同時被捨掉的；要是大圓鏡智那時候還沒起來，那就沒有一個『能執持清淨種子』的識了（淨種沒地方收藏，所以鏡智那時非起不可）。
〔又一說（傾向正義）·到解脫道才起〕 第二種說法：大圓鏡智這一團，是在「解脫道」的時候、剛剛成佛的那一刻，才頭一回起來的（不是在前面金剛喻定的無間道時就起）。至於異熟識的種子呢，在金剛喻定現前的那一刻其實還沒一下子捨掉——為什麼？因為異熟識種子跟「無間道」並不相衝突（異熟識種子本身不是障，它既不障有漏法、也不障劣的無漏法，它只是跟「佛果」一定相衝突而已，所以要到成佛那一刻才捨）。這裡再補一個反證：假如真像第一說那樣，金剛喻定的無間位就把異熟識捨掉了，那金剛喻定位就會落得『沒有可被熏的識』了，無漏功德也就增長不上去，這樣一來豈不就該在「無間道」那會兒就成佛了？（這就成了過失，可見無間位還沒捨異熟識。）由這個道理可知：大圓鏡智這一團，是從剛成佛起、盡未來際一直接續不斷，把無漏的種子執持住、永不失掉。
〔平等性智·初起時〕
再講平等性智相應心品頭一回起來的時間。它是在菩薩「見道」剛現前的那個階段，因為這時候違逆、伏住了「人執、法執」這兩種執著，平等性智才頭一回起來。不過這只是頭一回起，後面在十地當中，因為與生俱來的那種執著還沒斷乾淨，所以一碰到有漏等等的位次，它有時還會間斷一下；一直要到第十「法雲地」之後，它才跟清淨的第八識相依相續、盡未來際永不間斷。
〔妙觀察智·初起時〕
再講妙觀察智相應心品頭一回起來的時間，要分兩面講。
先說它的「生空觀品」（觀人無我的那一面）：這一面，二乘人在「見道位」也能頭一回起來（不限菩薩）；從這以後輾轉一直到「無學位」，或者到菩薩的「解行地」末尾，或者到更上面的位次——除了正在「有漏」位、和正在「無心」（沒有心識活動，比如入了無想定那種）的時候之外，其餘場合都可以現起。
再說它的「法空觀品」（觀法無我的那一面）：這一面就只有菩薩在「見道位」才能頭一回起來（二乘起不了）；從這以後輾轉一直到更上面的位次——除了正在「有漏」位、正在『生空智果現前』、和正在「無心」的時候之外，其餘場合都可以現起。
〔成所作智·初起時〕
再講成所作智相應心品頭一回起來的時間，這裡也有兩種說法。
〔成所作智初起·一說·修道位就起〕 第一種說法：菩薩在「修道位」當中，由「後得智」一引發，成所作智也能頭一回起來（不必等到成佛）。
〔又一說（傾向正義）·要成佛才起〕 第二種說法：要等到成佛，成所作智才頭一回起得來。理由是：在十地當中，前五識所依的眼等五根，是異熟識（有漏第八）變出來的，這種根不是無漏的；而有漏的根是『不共的』（各識專用的）、又一定跟識同緣一個境，可是『由無漏的根所發出來的無漏識』，這在道理上是配不攏的——因為有漏的根和無漏的識，這兩個對著境的時候，一個「昧」（昏昧）、一個「明」（明利），明暗不一樣，怎麼湊得到一塊兒？所以說：成所作智這一團，非得等到成佛、依著無漏的根，才現得起來；而且它現起的次數還會時時間斷，因為它是要靠「作意」（起心動念去發動）才起的（不是任運恆起的）。
〔四智種性·本有熏發〕
這四種智的種性，雖然個個都是本來就有的（不是後天無中生有的），可是還得靠後天的「熏發」（修行的熏習去引發）才生得出現行來。在「因位」（還在修的階段），它一分一分地增長；到了「佛果」圓滿的時候，就不再增、也不再減了，盡未來際永遠這樣，只是一徑從本有的種子生出現行而已；成佛之後，它不會再熏成新的種子——為什麼不讓它再熏新種呢？因為要是後佛還能熏出新功德，那豈不就成了『前面的佛功德反而勝過後面的佛』（那就亂了，諸佛功德本該平等），所以不更熏新種。
〔四智·所緣·分別後得〕
接下來講這四種智各緣什麼境、屬於「無分別智」還是「後得智」。先講大圓鏡智，這裡有兩種說法。
〔鏡智所緣·一說·只緣真如〕 第一種說法：大圓鏡智只緣「真如」這一個境，它是「無分別智」、不是「後得智」——理由是它運作的樣子（行相）和所緣的境都微細到不可知（既不可知，可見它不是那種對著差別境去了別的後得智）。
〔又一說（正義）·緣一切法〕 第二種說法（這是正義）：大圓鏡智是緣「一切法」的（不是只緣真如）。憑什麼這麼說？一來，《莊嚴論》說『大圓鏡智對一切境都不會愚迷』（既然對一切境都不迷，可見它緣一切法）；二來，《佛地經》說『如來的智鏡，把種種處、境、識的眾多影像全都映現出來』（既能映現眾像，可見它緣一切法）。再說，它一定還緣著無漏的種子、以及佛的身、佛的國土等等種種影像；之所以前面說它「不可知」，只是因為它運作的樣子和所緣太微細罷了（就像阿賴耶識也緣世俗境，可它的行相照樣微細不可知）。
那它到底算無分別智還是後得智呢？分兩面看：它緣「真如」的那一面，是「無分別智」；它緣『其餘各種境』的那一面，就歸在「後得智」底下。其實它的本體只是一個，只是隨著作用不同，分成（無分別、後得）兩面來說——因為『了別世俗』這件事是要靠先「證得真如」才辦得到的，所以才把它緣俗的那一面叫作「後得」（在證真之後得來的）。其餘的智（平等性、妙觀察、成所作）也照樣這麼一分為二，比照這裡就懂了。
再講平等性智緣什麼境，這裡有三種說法。
〔平等性智所緣·一說·只緣清淨第八〕 第一種說法：它只緣第八的清淨識——就好比還沒轉依時，染污的第七識是緣著藏識的（轉成平等性智之後，所緣也跟著轉成清淨的第八，緣的對象一脈相承）。
〔二說·只緣真如〕 第二種說法：它只緣「真如」這一個境——因為它緣的是一切法那個『平等的體性』（一切法平等不二的那個道理，就是真如）。
〔又一說（正義）·真俗都緣〕 第三種說法（這是正義）：它是「真、俗」兩面都緣的。憑什麼這麼說？一來，《佛地經》說『平等性智證得了十種平等性』（這是緣真如那一面）；二來，《莊嚴論》說『它緣著各個眾生自他平等，又隨著眾生信解的不同，示現出無邊無際的佛影像』（這是緣世俗那一面）。所以說：平等性智這一團，真、俗兩面通通都緣，因此它同時歸在（無分別、後得）兩種智底下，這在道理上一點不違背。
再講妙觀察智相應心品緣什麼境：它緣一切法的「自相」（各別相）和「共相」（共通相），毫無障礙；所以它也同時歸在（無分別、後得）兩種智底下。
再講成所作智緣什麼境，這裡有兩種說法。
〔成所作智所緣·一說·只緣五種現境〕 第一種說法：它只緣『五種現前的境』（色、聲、香、味、觸這當下的五塵）——因為《莊嚴論》說『如來的五根，一個一個都只在它對應的五境上運轉』（五根對五境，所以五智只緣五現境）。
〔又一說（正義）·三世都能緣〕 第二種說法（這是正義）：成所作智也能普遍緣「三世」（過去、現在、未來）的一切法，這並不違背正理。憑什麼這麼說？《佛地經》說『成所作智能起種種變化的三業事、能簡別眾生心行的差別、能領納過去未來現在等等的義』；要是它只緣眼前五境、不能普緣三世，那就沒有這些本事了（可見它能普緣三世）。不過，這一團心是隨著『意樂之力』（願意緣多少就緣多少）來緣的，有時緣一個法、有時緣兩個、有時緣許多。至於前面第一說講的『五根在五境上轉』，那只是說『五根在五境上轉』這一件事、並沒有說『只此一樁、別的都不緣』，所以兩說並不衝突。成所作智這一團，是隨著「作意」生起、緣著事相的境、起種種變化之業的，所以它歸在「後得智」底下（它不是緣真如的無分別智）。
〔四智心品·用之差別〕
這四團心，雖然個個都能普遍緣一切法，可是它們各自的「作用」是不一樣的，分開來看：大圓鏡智這一團，現出「自受用身」（佛自己受用的身）和它的淨土相，並把無漏的種子執持住；平等性智這一團，現出「他受用身」（給地上菩薩受用的佛身）和它的淨土相；成所作智這一團（也叫成事智），能現出「變化身」（給凡夫二乘示現的化身）和化土相；妙觀察智這一團（也叫觀察智），觀察自己和別人的長處短處（功能、過失），降下大法雨、破除種種疑惑的羅網、利益安樂眾生。像這樣分門別類，它們作用上的差別還有很多種。
把這一大段收一下：上面這四團心，就叫作「所生得」（靠種子生起來才得到的）；這個「所生得」總起來給它一個名字，就叫「菩提」；再把它跟前面講過的（四種）涅槃合在一起，這兩樣（菩提和涅槃）合稱就叫「所轉得」（轉煩惱、轉生死而換到手的）。
〔結：頌唯取二所轉得·因位〕
最後收個尾。「轉依」這個詞，意思上總共有四種（能轉道、所轉依、所轉捨、所轉得），可是現在這首頌只取其中『（涅槃、菩提這）兩種所轉得』來講——為什麼？因為頌文是說「便證得轉依」，這個「證得」二字正好對著「所轉得」（要證、要得的，就是那兩樣所轉得）。還有一點要分清：這個「修習位」說的是「能證得」、還不是『已經證得』——因為修習位還屬於「因位」（還在因地修，果還沒圓滿），所以只說它「能」證得，留待後面的究竟位才是「已」證得。
4. What is attained through transformation
The fourth kind is called "what is attained through transformation" (the thing one gains in exchange when the defilements are transformed and birth-and-death is transformed). This kind in turn divides into two. First, the first one — "the disclosed attainment" (not something newly fabricated, but the already-existent brought to light) — which refers to "great nirvāṇa." This nirvāṇa is from the first pure (its very nature has always been clean and clear); it is only that it has been covered over by the adventitious dust of the defilements, so that all along it could not be disclosed. Once the true holy path arises and severs away those affliction-obstructions, its mark is brought to light, and this is called "attaining nirvāṇa." Put another way, "attaining nirvāṇa" is a way of speaking set up with reference to this very event — "suchness leaving behind the affliction-obstruction" — and so its substance is in fact just "the pure dharma-realm" (pure suchness itself).
〔The four kinds of nirvāṇa〕
The word "nirvāṇa," in its sense, has distinctions; broadly it divides into four kinds.
The first is nirvāṇa originally and by nature pure (the kind that has always, from the first, been pure). It refers to that "suchness" principle within all dharma-marks: although it bears an adventitious defilement, its nature has always been pure; it is replete with measureless, countless subtle virtues; it neither arises nor perishes; it is limpid and clear like space; all sentient beings possess it equally and in common; and toward all dharmas it is neither the same as them nor different from them (neither-one-nor-different). It has left behind all marks and all discrimination; even the road of "thinking it through with the mind" is cut off, and the road of "saying it in words" is cut off too; only the true sage personally realizes it within his own [heart]; its nature has always been still, and so it is called "nirvāṇa."
The second is nirvāṇa with a remaining basis (the kind where a bit of "basis" still remains). It refers to suchness having emerged from the affliction-obstruction: although there still remains a little of the basis of suffering (that is, this body, not yet extinguished), the affliction-obstruction has been forever stilled, and so it is called "nirvāṇa."
The third is nirvāṇa without a remaining basis (the kind where not even that bit of basis remains). It refers to suchness having emerged from the suffering of birth-and-death: the defilements being already exhausted, even the remaining bit of basis (the body) is extinguished, and the manifold sufferings are forever stilled, and so it is called "nirvāṇa."
The fourth is nirvāṇa of no fixed abode (the kind that does not stop at either side). It refers to suchness having emerged from the cognitive obstruction: because great compassion and prajñā are always there at its side supporting it, it neither stops at the "birth-and-death" side (unlike the ordinary being, who sinks in birth-and-death) nor stops at the "nirvāṇa" side (unlike the two vehicles, who hide away in nirvāṇa); and just so, to the exhaustion of the future limit, it goes on benefitting and gladdening sentient beings — on one hand exerting its function, on the other always still ("functioning yet always still"), and so it is called "nirvāṇa."
Of these four kinds, who has which? All sentient beings have the very first (nirvāṇa originally and by nature pure, since this is what everyone possesses by nature); the trainee-completed ones of the two vehicles (the arhats) may have the first three; only the Buddha, the World-Honored One, can be said to have all four complete.
〔Q〕Someone asks: since the Buddha (the Well-Gone One) long ago had no basis of suffering, how can it still be said that he has "nirvāṇa with a remaining basis"? 〔A〕The answer goes like this: the Buddha in fact has no real basis of suffering; it is only that he appears as though he still had one (he displays a body-mark in the world); or, putting it another way — with respect to "the basis of suffering being already exhausted" he is said to be "without a remaining basis," and with respect to "the body that remains being not the basis of suffering but the basis of the rest of the virtues" he is said to be "with a remaining basis." This is why the World-Honored One can be said to have all four complete.
〔Q〕Then someone presses on: if the śrāvakas and the rest have "nirvāṇa without a remaining basis," then why do some places say they "do not have" it (the one without a remaining basis)? And there are even places that say they "have no nirvāṇa at all" — going by this, does that mean they do not even have "nirvāṇa with a remaining basis"?
〔A〕The answer must be given by taking it apart. As for the śrāvakas and the rest, while their body and their wisdom are still present, they still have the cognitive obstruction, and the basis of suffering is not yet exhausted, so that the sense of "perfect stillness" (perfect quiescence) cannot for the moment be disclosed, and hence they are said to "have no nirvāṇa" — yet this does not amount to saying that they really lack that "with-remainder nirvāṇa, the true principle disclosed when the affliction-obstruction is exhausted" (their with-remainder nirvāṇa is still there; it is only that the sense of perfect stillness lies hidden). Again, while their body and their wisdom are still present, they of course have not yet realized "the perfect stillness without remainder," and so they are also said to "have no [nirvāṇa] without a remaining basis" — yet this too does not amount to saying that, after they later extinguish body and wisdom, they have no such "nirvāṇa without remainder where the basis of suffering is exhausted" either (once body and wisdom are extinguished in the future, the without-remainder is still going to be there).
To add a line from yet another angle. Where some places say "the two vehicles have no nirvāṇa," that is said with reference to "nirvāṇa of no fixed abode" (the two vehicles indeed lack the no-fixed-abode nirvāṇa), and not with reference to the foregoing three. And where some places say "they have no [nirvāṇa] without a remaining basis," that is said with reference to "the two vehicles of indeterminate nature" (the sort whose disposition is not yet fixed, who can turn from the lesser toward the greater) — this sort, the moment they realize with-remainder nirvāṇa, at once make a firm resolve to turn around and seek unsurpassed enlightenment, and by the power of concentration and vow they keep the body and abide long in the world (the better to go on cultivating the bodhisattva path), and so they are not like the other sort (the two vehicles of determinate nature) who, severing [the defilements], straightway enter the without-remainder and reduce the body and extinguish the mind.
Here is told how the two vehicles of determinate nature proceed. There is a sort of two-vehicle person who deeply delights in "perfect stillness" as their road; they accomplish the "contemplation of person-emptiness" (the contemplation of the no-self of the person) and personally realize suchness, and forever extinguish those defilements that "summon the birth-and-death of the next life"; and the affliction-obstruction once exhausted, there is disclosed "the with-remainder nirvāṇa set up in dependence on the true principle." Next, since those defilements able to summon birth-and-death have been severed away, the karmically-matured fruit that follows (the body-mind of the next life) can no longer be produced at all; and at the moment when the present "basis of suffering" (the body of this one life) spontaneously perishes — the remaining conditioned dharmas, having lost what they relied on, are all at once cast off together with that basis of suffering, and there is disclosed "the without-remainder nirvāṇa set up in dependence on the true principle." At that time, although the two-vehicle person's body and wisdom are already gone, still, on the strength of what they once realized, one can say that they "have" it (the without-remainder nirvāṇa).
At this stage (the two-vehicle person's without-remainder nirvāṇa stage), there remains only pure suchness, apart from all marks, limpid and clear, still-and-extinguished and at ease — and on just this point alone, they are no different from a Buddha (the suchness is the same). On the other hand, though, they have no enlightenment (the wisdom of awakening), and have no activity of benefitting and gladdening sentient beings, and so it is also said that they are still different from a Buddha (the one liberates only himself, the other delivers all).
〔The cognitive obstruction and the nirvāṇa of no fixed abode〕
〔Q〕Someone asks: the cognitive obstruction plainly does not summon birth-and-death (it does not, like the defilements, tie a person down in the round); so how does severing it, on the contrary, win the "nirvāṇa of no fixed abode"? 〔A〕The answer: although the cognitive obstruction does not summon birth-and-death, it can cover over "the dharma-emptiness suchness" (the truth that all dharmas are empty), so that the great compassion and the prajñā wisdom cannot get issued and cannot go on to the exhaustion of the future limit benefitting and gladdening sentient beings; and so the moment one severs the cognitive obstruction, the principle of "dharma-emptiness" is disclosed, and this principle is precisely the "nirvāṇa of no fixed abode" — because it can make a person stop at neither "birth-and-death" nor "nirvāṇa," at neither side.
〔Q〕Someone asks again: if the cognitive obstruction can also obstruct nirvāṇa, then why does severing it nevertheless fail to win "cessation-through-discrimination" (the unconditioned disclosed when, by the power of discriminating wisdom, the defilements are extinguished)? 〔A〕Because "cessation-through-discrimination" is won from "loosing a binding," whereas the cognitive obstruction is not a "binding" (it does not tie a person down in birth-and-death), and so severing it does not count as "cessation-through-discrimination."
〔Q〕Someone asks again: this being so (the cognitive obstruction is not a binding, and severing it is not cessation-through-discrimination), then how can severing it still be called "attaining nirvāṇa"? 〔A〕Because not all nirvāṇas are gathered under "cessation-through-discrimination." Were it not so, then "nirvāṇa originally and by nature pure" (the first kind spoken of above) would likewise not count as nirvāṇa — for it too is not won by way of cessation-through-discrimination (yet it plainly is a nirvāṇa, which shows nirvāṇa is not confined to cessation-through-discrimination).
To set the principle out clearly: what can bind sentient beings and hold them in birth-and-death is the "defilements"; sever the defilements, and only then is one said to win "the unconditioned of cessation-through-discrimination." The cognitive obstruction does not summon birth-and-death, nor does it, like the defilements, bind sentient beings, and so when one severs it one does not win cessation-through-discrimination; nonetheless, because one has severed it, the principle of "dharma-emptiness" is disclosed, and the mark of this principle is still, and so it too is called "nirvāṇa" — it is only that this (no-fixed-abode) nirvāṇa does not have "cessation-through-discrimination" for its substance.
So, sorting the "four perfect stillnesses" (that is, these four kinds of nirvāṇa) among the various unconditioned dharmas: the first (originally and by nature pure) and the last (no-fixed-abode) just are suchness themselves; the middle two (with-remainder, without-remainder) are gathered under "cessation-through-discrimination."
〔Q〕Someone asks again: if it must be "severing a binding" to win cessation-through-discrimination, then the two of the "immovable" sort (the immovable unconditioned, and the unconditioned of the cessation of conception-and-feeling) — which of the four are they to be gathered under? 〔A〕These two are not gathered under "cessation-through-discrimination" — because scripture says they are but "a temporary leaving-behind" (the power of concentration temporarily suppresses [the feelings], not a forever-severing); whereas "the unconditioned of cessation-through-discrimination" refers only to that "ultimate cessation" (the forever-severed kind). One of this sort, being merely a temporary leaving-behind, is instead reckoned at times as "cessation-not-through-discrimination" (the unconditioned not won by discrimination), since it is not a forever-extinguished cessation.
Here is, besides, another way of construing it. One may also say: "nirvāṇa of no fixed abode" is gathered under cessation-through-discrimination too — because it too is won by the power of the true discriminating wisdom severing away the cognitive obstruction. How is this so? It turns out that "cessation-through-discrimination" in fact has two kinds: one is called "won by extinguishing a binding," referring to what is won by severing the defilements that summon birth-and-death; the other is called "won by extinguishing an obstruction," referring to what is realized by severing the remaining obstruction (that is, the cognitive obstruction). On this division, the four perfect stillnesses, sorted among the various unconditioned dharmas, become: the first one (originally and by nature pure) is suchness; the latter three (with-remainder, without-remainder, no-fixed-abode) are all cessation-through-discrimination. As for the two of the "immovable" sort, it depends on the case: if it is a "temporarily-suppressed cessation," then it is not gathered under cessation-through-discrimination; if it is an "ultimate cessation," then it is gathered under cessation-through-discrimination.
〔Q〕Someone asks again: since the cognitive obstruction can also obstruct nirvāṇa, then why does the holy teaching speak of it only as the "enlightenment-obstruction" (the obstructor of the wisdom of awakening)? Conversely, in saying that the affliction-obstruction obstructs only nirvāṇa, does that mean the affliction-obstruction cannot serve as an "enlightenment-obstruction"? 〔A〕One should realize that the holy teaching divides it this way "with reference to the more conspicuous function of each" — the cognitive obstruction's obstructing of "wisdom" is the stronger, so it is called the enlightenment-obstruction; the affliction-obstruction's obstructing of "stillness" is the stronger, so it is called the nirvāṇa-obstruction. But as to the actual principle, these two obstructions can in fact both obstruct, throughout, the two fruits of "nirvāṇa and enlightenment" (it is only that each has its emphasis).
To gather up the four kinds of nirvāṇa spoken of above: of these four kinds, only the latter three (with-remainder, without-remainder, no-fixed-abode) are named "the disclosed attainment." Why does the first not count? Because the first (nirvāṇa originally and by nature pure) is what everyone has from the first, not something newly disclosed by cultivation, and so it is not listed among "the disclosed attainment."
〔Great enlightenment · the four wisdoms〕
Now to the second one beneath "what is attained through transformation" — "the produced attainment" (the kind one gains only when it issues from a seed) — which refers to "great enlightenment" (the great awakening of a Buddha). This great enlightenment has from the first, in the field of consciousness, "a seed able to produce it," and it is only that the cognitive obstruction blocks it, so all along it cannot get produced; once the power of the holy path severs that obstruction, enlightenment issues from the seed, and this is called "attaining enlightenment." Once it arises, it continues straight on, to the exhaustion of the future limit, never breaking off. This great enlightenment, put plainly, is just the "mind-cluster associated with the four wisdoms" (the cluster of mind-kings and mental factors associated with the four kinds of wisdom).
So, what is the "mind-cluster associated with the four wisdoms"? Below they are treated one by one.
1. The great-mirror-wisdom-associated mind-cluster
- The great-mirror-wisdom-associated mind-cluster (the wisdom that is like a great round mirror, formed by transforming the eighth consciousness). This cluster of mind has these several features: it is apart from all discrimination (it no longer gives rise to false discrimination); the object it takes and the way it operates (its mode-of-activity) are both so subtle as to be hard to know; toward all object-marks it neither forgets nor is deluded (neither forgetful, nor deluded); its nature and its marks are pure, apart from all defilement; it is a purely-pure and perfect virtue, able to serve as the support for both "present-activity" and "seeds" (the seeds are all stored within it); it can manifest and can produce the Buddha's body, the Buddha's land, and the images of wisdom; it goes on uninterrupted and unbroken, to the exhaustion of the future limit — just like a great round mirror, able to manifest the multitude of color-marks.
2. The equality-nature-wisdom-associated mind-cluster
- The equality-nature-wisdom-associated mind-cluster (the wisdom that contemplates all as equal, formed by transforming the seventh, the manas consciousness). This cluster of mind contemplates all dharmas, and itself and other sentient beings, as all equal (it no longer, like the manas, constantly grasps at "self" and exalts itself); it is constantly associated with great loving-kindness, great compassion, and the like; following what each sentient being delights in, it can display the various distinct "other-enjoyment bodies" (the Buddha-bodies enjoyed by bodhisattvas) and pure-land images; it is the support belonging only to the "wondrous-observing wisdom" (the wondrous-observing wisdom must rely on it), and is also the ground on which "the nirvāṇa of no fixed abode" is established; of a single flavor it continues on, to the exhaustion of the future limit.
3. The wondrous-observing-wisdom-associated mind-cluster
- The wondrous-observing-wisdom-associated mind-cluster (the wisdom skilled at observing, formed by transforming the sixth, the mental consciousness). This cluster of mind skillfully observes the "proper marks" (the marks particular to each) and the "common marks" (the marks shared in common) of all dharmas, turning without the slightest obstruction; it can gather and can contemplate measureless, countless "total-holdings" (dhāraṇīs), "concentration-gates" (the various samādhis), and the virtue-treasures these bring forth; within the great assembly of the dharma-gathering, it can manifest boundless, all-kinds-of functions, sovereign in every one; it can rain down the great dharma-rain (expound the wondrous dharma to the full), sever everyone's doubts, and cause all sentient beings to gain benefit and gladness.
4. The accomplishing-what-is-to-be-done-wisdom-associated mind-cluster
- The accomplishing-what-is-to-be-done-wisdom-associated mind-cluster (the wisdom that accomplishes what should be done, formed by transforming the first five consciousnesses). This cluster of mind, in order to benefit and gladden sentient beings, can throughout the ten directions universally display the various transformation-deeds of the three karmas of body, speech, and mind (transforming forth body-marks, transforming forth speech, transforming forth mental thoughts), bringing the deeds that the power of the original vow is to do to full accomplishment.
〔The four wisdoms · the twenty-two dharmas · transforming the eight consciousnesses〕
Each of these four wisdom-associated mind-clusters in fact has, fixed within it, "twenty-two dharmas" (namely: one mind-king, five universal mental factors, five object-specific mental factors, and eleven wholesome mental factors, twenty-two added together). Within this one cluster, "the transformer" (the side of the mind-king and mental factors) and "the transformed" (the side of the mark-part transformed forth) — its seeds and its present-activity all arise together. Yet within this one cluster of dharmas, it is the function of "wisdom" that stands out in particular, and so it is signaled by the name "wisdom" (not that there is wisdom alone and nothing else, but that wisdom is taken as the representative). And just for this reason, these four clusters gather, all together, every conditioned virtue of the Buddha-ground (the state of Buddhahood) without remainder.
These four wisdoms are won by transforming, one by one in sequence, the clusters associated with the contaminated eighth, seventh, sixth, and first-five consciousnesses: the great-mirror wisdom comes of transforming the eighth consciousness, the equality-nature wisdom of transforming the seventh consciousness, the wondrous-observing wisdom of transforming the sixth consciousness, the accomplishing-what-is-to-be-done wisdom of transforming the first five consciousnesses. Note this: "wisdom" is not, properly, the same as "consciousness" (wisdom and consciousness are two different things), yet wisdom is transformed by way of consciousness and takes consciousness for its principal one, and so it is said that "consciousness is transformed and wisdom thereby won" (transform consciousness and you win wisdom). And one layer more: at the contaminated stage it is "wisdom weak, consciousness strong" (consciousness rules and wisdom is faint); arriving at the untainted stage, it becomes "wisdom strong, consciousness weak" (now wisdom rules). The Buddha's purpose in speaking thus of "transforming the eight consciousnesses and winning these four wisdoms" is to urge sentient beings to "rely on wisdom and cast off consciousness" (no longer running after consciousness, but turning it into wisdom).
〔The great-mirror wisdom · the time it first arises〕
At just what point in time does the great-mirror wisdom first arise? Here there are two positions.
〔The great-mirror wisdom first arising · one view · it arises already at the adamantine stage〕 The first view: at the very moment the bodhisattva, in cultivation, has "the adamantine-like concentration" present before him, the great-mirror wisdom first arises. The reasoning: at that moment, the seeds of the karmically-matured consciousness (the contaminated eighth) and the seeds of that exceedingly subtle cognitive obstruction are cast off at the same time; and were the great-mirror wisdom not yet arisen at that moment, there would then be no consciousness "able to bear the pure seeds" (the pure seeds would have nowhere to be stored — so the mirror-wisdom must arise at that moment).
〔Yet another view (inclining to the correct sense) · it arises only on the path of liberation〕 The second view: this great-mirror-wisdom cluster first arises only at the time of "the path of liberation," the very moment of just becoming a Buddha (not arising already at the time of the foregoing path-of-no-interval of the adamantine-like concentration). As for the seeds of the karmically-matured consciousness, at the moment the adamantine-like concentration is present before one they are in fact not yet cast off all at once — why? Because the seeds of the karmically-matured consciousness do not conflict with "the path-of-no-interval" (the seeds of the karmically-matured consciousness are not themselves an obstruction; they obstruct neither contaminated dharmas nor the inferior untainted dharmas; they only definitely conflict with "the Buddha-fruit," and so are cast off only at the moment of becoming a Buddha). Here a counter-proof is added: if it really were as the first view has it, and the path-of-no-interval stage of the adamantine-like concentration already cast off the karmically-matured consciousness, then the adamantine-like-concentration stage would be left "with no consciousness that could be perfumed," and the untainted virtues could then no longer grow — and in that case would not Buddhahood have to be reached already at the "path-of-no-interval" moment? (This becomes a fault, which shows that the no-interval moment has not yet cast off the karmically-matured consciousness.) From this reasoning it can be seen: this great-mirror-wisdom cluster, from just becoming a Buddha and on to the exhaustion of the future limit, continues straight on unbroken, bearing the untainted seeds and never letting them be lost.
〔The equality-nature wisdom · the time it first arises〕
Now to the time the equality-nature-wisdom-associated mind-cluster first arises. It first arises at the stage where the bodhisattva's "path of seeing" first appears before him, because at this point it counters and suppresses the two graspings, "the grasping at person and dharma-attachment." But this is only its first arising; thereafter, in the course of the ten stages, because the innate sort of grasping is not yet wholly severed, whenever it meets a contaminated or like stage it still breaks off at times; only after the tenth, the "dharma-cloud stage," does it come to depend upon and continue together with the pure eighth consciousness, to the exhaustion of the future limit, never breaking off again.
〔The wondrous-observing wisdom · the time it first arises〕
Now to the time the wondrous-observing-wisdom-associated mind-cluster first arises, which must be told in two aspects.
First its "person-emptiness-contemplation aspect" (the side that contemplates the no-self of the person): on this side, a two-vehicle person can first arouse it already at the "path-of-seeing stage" (it is not confined to the bodhisattva); and from then on, turning ever forward, on up to the "trainee-completed stage," or up to the end of the bodhisattva's "understanding-and-practice ground," or up to the higher stages — except at times when one is in a "contaminated" stage, and at times of "no-mind" (no mind-consciousness activity, as in the no-conception concentration and the like), it may in all other circumstances become present.
Then its "dharma-emptiness-contemplation aspect" (the side that contemplates the no-self of dharmas): on this side, only the bodhisattva at the "path-of-seeing stage" can first arouse it (the two vehicles cannot arouse it); and from then on, turning ever forward, on up to the higher stages — except at times when one is in a "contaminated" stage, at times when the "person-emptiness-wisdom fruit" is present, and at times of "no-mind," it may in all other circumstances become present.
〔The accomplishing-what-is-to-be-done wisdom · the time it first arises〕
Now to the time the accomplishing-what-is-to-be-done-wisdom-associated mind-cluster first arises; here too there are two positions.
〔The accomplishing-what-is-to-be-done wisdom first arising · one view · it arises already at the path-of-cultivation stage〕 The first view: the bodhisattva, in the course of the "path-of-cultivation stage," once the "subsequently-attained wisdom" draws it forth, can first arouse the accomplishing-what-is-to-be-done wisdom too (without needing to wait for Buddhahood).
〔Yet another view (inclining to the correct sense) · it arises only upon becoming a Buddha〕 The second view: only upon becoming a Buddha can the accomplishing-what-is-to-be-done wisdom first get aroused. The reasoning: in the course of the ten stages, the eye and the other five faculties on which the first five consciousnesses depend are transformed forth by the karmically-matured consciousness (the contaminated eighth), and such faculties are not untainted; now a contaminated faculty is "not-shared" (proper to each consciousness) and must, moreover, take the same object together with its consciousness, whereas "an untainted consciousness issued by an untainted faculty" simply will not fit together in principle — for a contaminated faculty and an untainted consciousness, when set against an object, are the one "dull" (murky) and the other "bright" (sharp and clear), and being dull and bright unalike, how could they be brought together into one? Hence it is said: this accomplishing-what-is-to-be-done-wisdom cluster cannot become present until one has become a Buddha and relies on an untainted faculty; and even then, the number of times it becomes present still breaks off from time to time, because it is the sort that must rely on "attention" (the rousing of the mind to set it in motion) to arise (it is not the sort that arises constantly of itself).
〔The four wisdoms' dispositions · originally existent, perfumed-to-issue〕
The dispositions of these four wisdoms, though each is originally existent (not produced later out of nothing), still need the later "perfuming-to-issue" (the perfuming-cultivation that draws them forth) before they can produce present-activity. At the "causal stage" (while one is still cultivating), they grow share by share; upon the perfecting of the "Buddha-fruit," they no longer grow and no longer diminish, to the exhaustion of the future limit always just so, only producing present-activity straight from the originally-existent seeds. After becoming a Buddha, they no longer perfume new seeds — why are they not let to perfume new seeds? Because if a later Buddha could still perfume forth new virtues, then would it not amount to "the earlier Buddha's virtues being on the contrary surpassed by the later Buddha's" (which would throw things into disorder, since the Buddhas' virtues ought to be equal), and so no new seeds are further perfumed.
〔The four wisdoms · their objects · the non-discriminating and the subsequently-attained〕
Next, what each of these four wisdoms takes as its object, and whether each belongs to the "non-discriminating wisdom" or to the "subsequently-attained wisdom." First the great-mirror wisdom; here there are two positions.
〔The mirror-wisdom's object · one view · it takes only suchness〕 The first view: the great-mirror wisdom takes only "suchness" for its single object, and it is the "non-discriminating wisdom," not the "subsequently-attained wisdom" — the reasoning being that the way it operates (its mode-of-activity) and the object it takes are both so subtle as to be uncognizable (and being uncognizable, it can be seen that it is not the sort of subsequently-attained wisdom that takes a distinct object and cognizes it).
〔Yet another view (the correct sense) · it takes all dharmas as object〕 The second view (this is the correct sense): the great-mirror wisdom takes "all dharmas" as object (not suchness alone). On what is this said? For one, the Sūtrālaṃkāra says "the great-mirror wisdom, toward all objects, is not deluded" (since it is not deluded toward any object, it can be seen that it takes all dharmas as object); for another, the Buddhabhūmi-sūtra says "the Tathāgata's wisdom-mirror manifests in full the multitude of images of the various bases, objects, and consciousnesses" (since it can manifest the multitude of images, it can be seen that it takes all dharmas as object). Moreover, it definitely also takes as object the untainted seeds, and the Buddha's body, the Buddha's land, and the like — all the various images; and the reason it was said above to be "uncognizable" is only that the way it operates and the objects it takes are too subtle (just as the ālaya consciousness too takes worldly objects as object, while its mode-of-activity is all the same subtle and uncognizable).
So is it, in the end, to be reckoned a non-discriminating wisdom or a subsequently-attained wisdom? Look at it in two aspects: the aspect in which it takes "suchness" as object is the "non-discriminating wisdom"; the aspect in which it takes "the remaining various objects" as object is gathered under the "subsequently-attained wisdom." In fact its substance is only one; it is only that, following the difference of function, it is spoken of in two aspects (the non-discriminating and the subsequently-attained) — because "cognizing the conventional" is a thing that can only be managed by first "realizing suchness," and so the aspect of its taking the conventional as object is named "subsequently-attained" (won after the realizing of the true). The remaining wisdoms (equality-nature, wondrous-observing, accomplishing-what-is-to-be-done) are likewise divided this way into two; understood on the model here, they are clear.
Next, what the equality-nature wisdom takes as its object; here there are three positions.
〔The equality-nature wisdom's object · one view · it takes only the pure eighth〕 The first view: it takes only the eighth's pure consciousness as object — just as, before the transformation-of-the-basis, the contaminated seventh consciousness took the store-consciousness as its object (once it is transformed into the equality-nature wisdom, the object too is transformed accordingly into the pure eighth, the thing it takes as object carrying on in one line of descent).
〔A second view · it takes only suchness〕 The second view: it takes only "suchness" for its single object — because what it takes as object is that "equal nature of all dharmas" (the principle that all dharmas are equal and non-dual, which just is suchness).
〔Yet another view (the correct sense) · it takes both the true and the conventional as object〕 The third view (this is the correct sense): it takes both aspects, "the true and the conventional," as object. On what is this said? For one, the Buddhabhūmi-sūtra says "the equality-nature wisdom realizes the ten kinds of equality-nature" (this is the aspect of taking suchness as object); for another, the Sūtrālaṃkāra says "it takes as object the self-and-other equality of all sentient beings, and, following the differing convictions of beings, displays boundless Buddha-images" (this is the aspect of taking the conventional as object). So it is said: this equality-nature-wisdom cluster takes object throughout in both aspects, the true and the conventional, and is therefore gathered under both kinds of wisdom (the non-discriminating and the subsequently-attained) at once — which is in no way at odds with principle.
Next, what the wondrous-observing-wisdom-associated mind-cluster takes as object: it takes as object the "proper marks" (the marks particular to each) and the "common marks" (the marks shared in common) of all dharmas, with no obstruction at all; and so it too is gathered under both kinds of wisdom (the non-discriminating and the subsequently-attained) at once.
Next, what the accomplishing-what-is-to-be-done wisdom takes as object; here there are two positions.
〔The accomplishing-what-is-to-be-done wisdom's object · one view · it takes only the five present objects〕 The first view: it takes only "the five present objects" (form, sound, smell, taste, touch — the five dusts present here and now) — because the Sūtrālaṃkāra says "the Tathāgata's five faculties, each one, turn only upon their corresponding five objects" (the five faculties to the five objects, so the five wisdoms take only the five present objects as object).
〔Yet another view (the correct sense) · it can take the three times as object〕 The second view (this is the correct sense): the accomplishing-what-is-to-be-done wisdom can also universally take as object all the dharmas of the "three times" (past, present, future), and this does not run against right principle. On what is this said? The Buddhabhūmi-sūtra says "the accomplishing-what-is-to-be-done wisdom can set going the various transformation-deeds of the three karmas, can discern the distinctions in sentient beings' mind-conduct, and can take in the senses of past, future, present, and the rest"; were it to take as object only the five objects before it and be unable to take the three times throughout as object, it would not have these capacities (which shows that it can take the three times throughout as object). Even so, this cluster of mind takes object following "the power of [its] inclination" (taking object of as much as it wishes), at times taking as object one dharma, at times two, at times many. As for the "five faculties turning upon the five objects" that the first view spoke of, that only says the one thing, "the five faculties turn upon the five objects," and does not say "this alone, and nothing else taken as object," and so the two views are not at odds. This accomplishing-what-is-to-be-done-wisdom cluster arises following "attention," takes as object the objects of phenomenal-marks, and sets going the various transformation-karmas, and so it is gathered under the "subsequently-attained wisdom" (it is not a non-discriminating wisdom taking suchness as object).
〔The four wisdom-clusters · the distinctions of their function〕
These four clusters of mind, though each can universally take all dharmas as object, yet have differing "functions"; setting them apart: the great-mirror-wisdom cluster manifests the "self-enjoyment body" (the body the Buddha himself enjoys) and its pure-land marks, and bears the untainted seeds; the equality-nature-wisdom cluster manifests the "other-enjoyment body" (the Buddha-body enjoyed by the bodhisattvas of the stages) and its pure-land marks; the accomplishing-what-is-to-be-done-wisdom cluster (also called the accomplishing-deeds wisdom) can manifest the "transformation body" (the transformation-body displayed to ordinary beings and the two vehicles) and its transformation-land marks; the wondrous-observing-wisdom cluster (also called the observing wisdom) contemplates the strengths and faults of self and other (the capacities, the faults), rains down the great dharma-rain, breaks the various nets of doubt, and benefits and gladdens sentient beings. Sorted out by such headings, the distinctions of their function are of many kinds besides.
To gather up this whole long passage: these four clusters of mind above are named "the produced attainment" (won only when it issues from a seed); this "produced attainment," taken all together, is given one name, namely "enlightenment"; and putting it together with the (four kinds of) nirvāṇa spoken of before, these two together — enlightenment and nirvāṇa — are jointly named "what is attained through transformation" (the thing gained in exchange when the defilements are transformed and birth-and-death is transformed).
〔Conclusion: the verse takes up only the two attainments-through-transformation · the causal stage〕
A last word to close. The word "transformation-of-the-basis," in its sense, has four kinds in all (the path that does the transforming, the basis that is transformed, what is cast off through transformation, what is attained through transformation), yet here this verse takes up only "(those two — nirvāṇa and enlightenment —) attainments-through-transformation" among them — why? Because the verse text says "then is the transformation-of-the-basis realized," and these two words "is realized" match precisely with "what is attained through transformation" (the things to be realized and attained being just those two attainments-through-transformation). And one further point to keep clear: this "stage of cultivation" speaks of "the capacity-to-realize," and not yet of "having-already-realized" — because the stage of cultivation still belongs to the "causal stage" (still cultivating on the ground of cause, the fruit not yet perfected), and so it is only said to "be able to" realize, leaving "having-already" realized to the later ultimate stage.
〔所釋之頌〕承前章，廣釋第二十九頌
前面講「轉依」時，把所「轉捨」的講完了，接著講所「轉得」的。修行最後得到的，分成兩大類：一類是『顯出來』的——大涅槃；一類是『生出來』的——大菩提（也就是四種智）。這一節順著頌文，先講四種涅槃（其中夾了好幾段難問與辯答），再講大菩提的四智、四智怎麼從轉八識而來、什麼時候初起、各緣什麼境，最後收回頌文，說明為什麼這裡只取「涅槃、菩提」這兩種轉得。
這一節講「四智」，經根與論本都早有所宗。《佛說佛地經》立「大覺地」有五種法總攝——清淨法界、大圓鏡智、平等性智、妙觀察智、成所作智——這『清淨法界＋四智』便是佛果功德的經本；經中又以「圓鏡」為喻，說「依止如來智鏡，諸處、境、識眾像影現」，正是本節「鏡智緣一切法」之所宗。《佛地經論》逐一釋這五法，它對四智的定義——大圓鏡智『離一切我我所執、所緣行相不可了知、不愚不忘、能現能生一切境界諸智影像、無間無斷、窮未來際』，平等性智『建立佛地無住涅槃、為妙觀察智不共所依』，妙觀察智「斷一切疑、雨大法雨」，成所作智『示現種種變化事、利樂有情常無間斷』——正是本論四智一段的論本所依。本節所釋，經根即在《佛地經》，論本即在《佛地經論》（兼依《大乘莊嚴經論》《攝大乘論》）——下面順著頌文講開。
一、所轉得（一）：所顯得——大涅槃
先說「所轉得」這個總名，它底下分兩種。第一種叫「所顯得」，指的就是大涅槃。要注意：涅槃並不是修行新造出來的東西，它本來就「自性清淨」；只是被外來的客塵障蓋住了，顯不出來。等到真正的聖道生起、把那些障斷掉，它的相就顯露出來，這才叫「得涅槃」。所以「得」不是無中生有，而是『障去而真理自顯』——它是依著『真如離了障』這件事而安立的名字，它的體，其實就是「清淨法界」（清淨的真如本身）。
四種涅槃
涅槃講起來有四種差別。
第一、本來自性清淨涅槃。 這指的是一切法上那個真如之理。它雖然表面上沾著客塵雜染，本性卻始終是淨的；它具備數不清的微妙功德，不生也不滅，湛然安定得像虛空一樣。它是一切有情平等共有的——不是聖人才有、凡夫沒有，而是人人本具。它與一切法「不一不異」（不能說就是諸法、也不能說離了諸法別有）。它離開一切相、一切分別，思惟到這裡走不下去（尋思之路斷了）、言語到這裡說不出來（名言之道斷了），只有真正的聖者自己在心裡親證，它的體性本來就是寂靜的——所以叫涅槃。
第二、有餘依涅槃。 這指真如從「煩惱障」裡出離了：煩惱障雖斷盡，但承載微苦的那個身（依身）還在，沒滅；只是煩惱的那個障已經永遠寂滅了——所以叫涅槃。「有餘依」就是『還剩個身在』的意思。
第三、無餘依涅槃。 這指真如從「生死苦」裡出離了：煩惱既然斷盡，連那承載的身（餘依）也滅了，種種苦永遠寂滅——所以叫涅槃。「無餘依」就是『連身也不剩』。
第四、無住處涅槃。 這指真如從「所知障」裡出離了。它由「大悲」和「般若」這兩樣常常輔助護持著：靠般若的智慧，所以不墮生死（不住生死）；靠大悲的願力，所以也不耽著於寂滅（不住涅槃）。就這樣不住兩邊，利益安樂有情，一直到未來無盡——它在「起用」的同時又「常寂」（動而不離靜），所以叫涅槃。
這四種，誰有誰沒有？一切有情都有「第一種」（本來自性清淨，這是本具的）；二乘的無學（阿羅漢）可以有「前三種」；唯有佛世尊，才能說四種都具足。
圍繞四涅槃的幾個難問
講到這裡，論主用一連串問答把幾個容易卡住的地方逐一辨清。
問：佛（善逝）怎麼會有「有餘依」涅槃？ 佛明明已圓滿，哪還有『剩個苦身』？答：佛其實沒有真實的苦依（苦身），只是『現得像有』而已。或者換個角度說：就『苦依已盡』這一面說佛是「無餘依」，就『並非苦依、而是承載餘德的依還在』這一面說佛是「有餘依」。這樣分疏，所以世尊仍可說四種都具足。
問：若聲聞等也有「無餘依」涅槃，為什麼有的經處說他們『沒有無餘依』？甚至有處說他們『根本沒有涅槃』——那連「有餘依」他們也沒有嗎？ 答：要分情況看。聲聞等在『身、智還在』的時候，仍有所知障、苦依未盡，「圓寂」之義被遮隱了，所以那時說他們『沒有涅槃』——這並不是說他們實在沒有那個『煩惱障斷盡、所顯真理』的有餘涅槃。又因為那時還沒證到無餘圓寂，所以也說他們『沒有無餘依』——這也不是說他們將來滅了身、智之後，仍然沒有那個「苦依盡」的無餘涅槃。話是針對『當下這一段』說的，不能拉到「將來」去否定。
換個角度的解釋。 又或者：說『二乘沒有涅槃』這句，是專就「無住處涅槃」說的（二乘確實沒有無住處），不是說前三種也沒有。而說『他們沒有無餘依』這句，是專就「不定性二乘」說的——這種人剛證到有餘涅槃，就決定回轉心意去求無上正覺（迴心向大），憑著禪定力與本願力把身留住、長久住世，所以不像『另一類定性的二乘』那樣一證就入無餘依。話是看著『哪一類人』說的。
那麼定性二乘的無餘依，又是怎麼成立的？ 論主細講：有一類定性二乘，深深愛樂寂滅，修「生空觀」、親證真如，永遠滅掉那『招感後有生』的煩惱，煩惱障斷盡了，於是顯出『依真理而立的有餘涅槃』。因為招感後有的煩惱既已斷盡，將來的異熟果就再也生不起來；到了『現在這個苦所依（身）任運自然滅去』的那一位，其餘的有為法既然沒了依託，就跟那苦依同時一齊頓然捨掉——這就顯出『依真理而立的無餘涅槃』。那時雖然二乘的身、智都沒有了（人不在了），但因為他『曾經親證過』，所以仍可以說「他有」（無餘涅槃）。
問：那這位（二乘無餘）和佛，到底一樣不一樣？ 答：這一位只剩清淨真如，離相、湛然、寂滅安樂——就這一點說，他與佛『沒有差別』（同證真如寂滅）。但他沒有菩提（圓滿的覺）、也沒有利樂他人的事業——就這一點說，他與佛「又有差別」。同中有異，不能籠統說同或不同。
所知障與無住處涅槃
接著辨「所知障」和「無住處涅槃」的關係，這裡有一連串環環相扣的難問。
問：所知障既然不招感生死，那斷掉它，怎麼就能得到「無住處」涅槃？ 答：所知障雖不招生死，卻能遮蓋「法空真如」，害得大悲、般若發不出來，就沒法盡未來際地利樂有情。所以一斷掉它，「法空」之理就顯出來，這個理本身就是無住涅槃——因為它正是讓人對「生死、涅槃」這兩邊都不住的那個道理。
問：若所知障也障涅槃，那斷它，怎麼不算得到「擇滅」（以智慧簡擇而得的寂滅）？ 答：擇滅是『離開繫縛』而得的，而所知障並不是「繫縛」（它不把有情綁在生死裡），所以斷它不叫擇滅。
問：既然它不是繫縛、斷它又不算擇滅，那斷它憑什麼能叫得涅槃？ 答：並不是所有涅槃都歸在「擇滅」底下。要不然的話，「本來自性清淨涅槃」也不是靠擇滅得的，難道它就不算涅槃了嗎？可見涅槃不必都是擇滅。
把這個道理講透。 能把有情綁住、害他住在生死裡的（就是煩惱），斷掉這個，才說得到「擇滅無為」。所知障不招生死、不像煩惱那樣能綁住有情，所以斷它的時候不得擇滅；可是斷了它，法空之理就顯出來，這個理的相是寂的，所以也稱它為涅槃——只是這個（無住處）涅槃不是以「擇滅」為體性罷了。
照這樣一說（先一說），四圓寂（四涅槃）在諸無為當中的歸屬就成了：第一種（本來自性清淨）和最後一種（無住處），都是真如；中間那兩種（有餘、無餘）才歸「擇滅」所攝。這是把「無住處」判歸真如、只拿「有餘、無餘」當擇滅的講法。
問：若一定要『斷繫縛』才得擇滅，那「不動」（不動無為）等兩種（不動、想受滅無為），在四涅槃（或六無為）裡歸到哪一類？ 答：這兩種不算擇滅所攝——因為它們講的是『暫時離開』（暫伏，不是究竟斷）。擇滅無為指的是『究竟的滅』；至於「暫離」的，有時候就歸到「非擇滅」（非擇滅是非究竟、不是靠簡擇永斷而來的）。
另一種解釋。 又有一說：「無住處涅槃」也可以算擇滅所攝——因為它是憑著『真實簡擇（真智慧）』之力、滅掉障礙而得的。照這說法，擇滅要分兩種：第一種是「滅縛得」——斷掉招感生死的煩惱而得的；第二種是「滅障得」——斷掉其餘（所知）障而證得的。這樣一來，四圓寂在諸無為中的歸屬就成了：第一種（本來自性清淨）是真如；後三種（有餘、無餘、無住處）都是擇滅。而「不動」等那兩種，要看情況：若是『暫伏的滅』就不算擇滅，若是『究竟的滅』就算擇滅所攝。（兩說並陳：前一說把「無住處」判歸真如、只以「有餘、無餘」為擇滅；這一說則把「無住處」也拉進擇滅，於是只剩第一種是真如、後三種都成擇滅。同一道理的兩種開合，論主兩存其說，不偏判一邊。）
問：既然所知障也障涅槃，為什麼經教只說它是「菩提障」？反過來，說煩惱障只障涅槃，難道它不能當菩提障嗎？ 答：要知道，聖教是『依著各自最殊勝的作用』來說的——所知障障「智」的用最明顯（所以叫菩提障），煩惱障障「寂」的用最明顯（所以叫涅槃障）。若就道理的實際說，這兩種障其實都能通障「涅槃、菩提」這兩種果，只是各取偏勝來立名而已。
小結。 這樣講下來，所說的四種涅槃裡，只有後三種（有餘、無餘、無住處）才叫「所顯得」——因為第一種（本來自性清淨）是本來就有的，不是新得的，所以不算在「得」裡頭。
二、所轉得（二）：所生得——大菩提·四智
第二種「所轉得」叫「所生得」，指的是大菩提。要注意它與涅槃的不同：菩提雖然本來就有『能生它的種子』，但被所知障擋著，生不出來；要靠聖道之力把那障斷掉，才讓菩提從種子裡生起，這才叫「得菩提」。一旦生起，就相續下去，盡未來際不斷。這個大菩提，講開來就是「四智相應心品」（四種智慧及其相應的整組心王心所）。
什麼是「四智相應心品」？分四個來講。
一、大圓鏡智相應心品
第一是大圓鏡智相應心品。這組心離開了一切分別；它所緣的境、它的行相，都微細到難以了知；它不忘失、也不愚昧於一切境相（一切境界都清清楚楚、毫無迷亂）；它的性、相都清淨，離開一切雜染；它是純淨圓滿的功德，又是現行與種子的依持（一切無漏種子、現行都靠它執持）；它能變現、也能生起佛的身、佛的土以及智的影像；它無間斷、無斷絕，一直到未來無盡——就像一面大圓鏡，能映現種種色像。佛的「鏡智」之所以這樣命名，就取這『鏡能現像』的譬喻。
二、平等性智相應心品
第二是平等性智相應心品。這組心觀照一切法、觀照自己與他有情，都是徹底平等的（沒有自他高下之別）；它恒常與「大慈、大悲」等相應；它隨著各個有情所喜樂的，示現「他受用身」與他受用土的種種影像差別（為十地菩薩現身說法）；它是「妙觀察智」的不共所依（妙觀察智要靠它），也是「無住涅槃」所建立的根本；它一味地相續下去，盡未來際。
三、妙觀察智相應心品
第三是妙觀察智相應心品。這組心善於觀察一切法的「自相」（各別之相）與「共相」（共通之相），通達無礙地運轉；它收攝、觀照無量的「總持門」（陀羅尼）與「定門」（三摩地），以及由此發生的種種功德珍寶；它在廣大的法會中，能現出無邊作用的差別、樣樣自在，降下大法雨、斷除一切疑惑，讓所有有情都得到利益安樂。
四、成所作智相應心品
第四是成所作智相應心品。這組心為了利樂諸有情，普遍在十方示現種種變化的身、語、意三業（變化身、變化說法、變化意樂），成辦本願之力所應該作的種種事。
四智·二十二法·轉八識而得
這四智相應心品，各自都固定有『二十二個法』（心王一個、遍行心所五個、別境心所五個、善心所十一個，合起來二十二）。它們是「能變、所變」的種子與現行一齊生起的（整組俱生），其中是「智（慧）」的作用特別增勝，所以就用「智」的名字來標顯它。所以這四品，把佛地上一切「有為」的功德，總攝得乾乾淨淨、一點不剩。窺基《述記》於這四智之名各下一解，把命名的著眼點點透：大圓鏡智的「圓鏡」就是智——這是「持業釋」（圓鏡是喻、即此能緣之智，喻它能像鏡子一樣現出眾像）；平等性智的「平等性」就是真如之理——智緣這真如，所以叫「平等」（在因位裡有我執、才有自他高下的分別，如今無我了、自他就平等了）；妙觀察智的「妙」，是說它的神用無方、莫測（沒法用方所限定），它能遍緣諸法的自相共相、籌量境相的妙用特別殊勝，所以叫「觀察」；成所作智，是『所作之成就』、而這成辦所作的當體就是智。又把『為什麼說『智用增』』也點明了：「智」就是「決斷了達」的意思——到了無漏位，這「決斷了達」的相特別顯出來，所以說智用增勝。
這四智，是「轉」有漏的第八、第七、第六、前五識的相應品，依著次序而得：大圓鏡智轉第八識、平等性智轉第七識、妙觀察智轉第六識、成所作智轉前五識。要說明的是：「智」並不就是「識」（智屬慧、識是了別之體，本不同物），但智是『依著識而轉的』——以識為主、智隨識上而起，所以才說『轉識而得智』。又：在有漏位時，智弱而識強（顛倒分別當家）；到了無漏位，就反過來，智強而識弱。窺基《述記》在這裡補一句：識是「分別」、屬有漏位，智是「決斷」、在無漏位上勝；轉那個『強的（有漏識）』、得這個『強的（無漏智）』，所以才說「轉識得智」。聖教之所以說『轉八識得四智』，正是為了勸有情『依止智、捨棄識』（莫再以妄識當家），所以才這樣立說。
大圓鏡智什麼時候初起
四智各在什麼時候才第一次生起？先說大圓鏡智。
一說（金剛位即起）。 菩薩在「金剛喻定」現前的那一刻，大圓鏡智就初次現起了。理由是：那時異熟識的種子，和極微細的所知障種子，是同時被捨掉的；如果鏡智那時還沒起，就沒有一個『能執持清淨種子』的識在了（淨種無所依，會落空）。
又一說（偏正義·解脫道才起）。 又有一說：這組心要到「解脫道」時、初成佛的那一刻，才得初起。它認為：異熟識的種子，在金剛喻定（無間道）現前時其實還沒頓然捨掉——因為異熟識種子和無間道並不相違（異熟識種不是障，它不障有漏法、也不障劣等無漏法，它只是與「佛果」決定相違而已）。要是金剛無間位就把異熟識捨了，那金剛喻定位就沒有『所熏的識』了、無漏種子增長不了，那豈不是在無間道就該成佛了？（這就成了過失。）所以正確的講法是：這組心從初成佛起、盡未來際相續不斷，執持無漏種子使它不失。（兩說並陳，後說傾於正義。）
平等性智什麼時候初起
再說平等性智。菩薩在「見道」初次現前的那一位，因為違逆了「人執、法執」這兩種執，才得以初起。可是在後面的十地當中，因為「俱生」的二執還沒斷盡，所以在有漏等位上，平等性智還會有間斷（時起時斷）。一直要到「法雲地」之後（成佛位），它才與清淨的第八識相依相續，盡未來際不再間斷。
妙觀察智什麼時候初起
再說妙觀察智。它分兩品。「生空觀品」（觀人無我那一分），二乘在見位也能初起（不限於菩薩）；此後輾轉到無學位，或到菩薩「解行地」的最後，或到更上位——除了「有漏」現前的時候、「無心」（如無想定、滅盡定等）的時候之外，都可以現起。「法空觀品」（觀法無我那一分），就唯有菩薩在見位才能初起（二乘沒有）；此後輾轉乃至上位——除了「有漏」、『生空智果現前』、「無心」這幾種時候之外，都可以現起。
成所作智什麼時候初起
再說成所作智。
一說（修道位即起）。 菩薩在「修道位」中，由「後得智」所引發，也能初起成所作智。
又一說（偏正義·成佛才起）。 又有一說：要成佛之後才得初起。理由是：在十地當中，依異熟識所變現的眼等五根並不是無漏的（還是有漏色根）；而有漏的根是「不共」的、必定要與識一同緣同一個境，可是『無漏根所發起的無漏識』於理講不通（沒有無漏根去發它）——因為有漏的根與無漏的識，這兩個對境界的「明、昧」不一樣（一昧一明，搭不到一塊）。所以這組心一定要等成了佛、依著無漏的根，才能現起；而且它的現起還會時時間斷——因為它是由「作意」而起的（要起作意才現，不是恒時相續）。（兩說並陳，後說傾於正義。）
四智種性：本有、要熏才發
這四智的種性，雖然都是『本來就有』的，但一定要靠「熏習」去發動，才會現行。在因位（修行階段）裡，它們漸漸增長；到了佛果就圓滿了，從此不增也不減，盡未來際，都只是『從本有種子而生』。要注意：佛果以後，不會再去熏成『新的種子』——為什麼要強調這點？是怕落到『先成佛的功德比後成佛的高』這種荒謬結論（若還能熏新種，諸佛之間就有高下了，這是不許的）。
四智各緣什麼境：無分別智與後得智
接著辨四智各緣什麼境、各屬於「無分別智」還是「後得智」。
大圓鏡智緣什麼？
一說（只緣真如）。 大圓鏡智只緣真如為境，純是「無分別智」、不是「後得智」——因為它的行相、所緣都不可知（既不可知，就不該屬於了別俗境的後得）。
又一說（正義·緣一切法）。 又有一說：這組心是緣一切法的。所本的論典說『大圓鏡智對一切境都不愚迷』；所本的經典說『如來的智鏡，諸處、諸境、諸識的眾多影像都在裡面顯現』。又：它確定要緣無漏種子，以及身、土等種種影像；只是它的行相、所緣太微細，所以才說「不可知」——就像阿賴耶識也緣俗境、可它的行相同樣不可知。這樣看：它緣真如那一面是「無分別」，緣其餘境那一面就歸「後得智」所攝；它的體其實是一個，只是隨著作用分成兩面（無分別、後得）——因為『了達俗境』是靠「親證真如」而來的，所以把緣俗那一用叫作「後得」。其餘三智『一體分兩用』的道理，照這個例子推就懂了。
平等性智緣什麼？
一說（只緣淨第八）。 只緣第八清淨識——就像染污的第七識緣藏識那樣（轉染成淨，所緣依舊是第八）。
又一說（只緣真如）。 又一說：只緣真如為境——因為它緣的是一切法的「平等性」（平等性即真如）。
又一說（正義·普緣真俗）。 又有一說：它普緣「真、俗」兩種境。所本的經說「平等性智證得十種平等性」；所本的論說『它緣諸有情自他平等，隨著對方的勝解，示現無邊的佛影像』。由此可知：這組心是通緣真、俗的，所以「無分別、後得」兩種智都把它攝在內，於理沒有違背。
妙觀察智緣什麼？ 它緣一切法的「自相、共相」，都無障礙，所以「無分別、後得」兩智都攝在內（這一智無異說）。
成所作智緣什麼？
一說（只緣五現境）。 只緣五種現前之境——所本的論說『如來的五根，一一都在五境上運轉』（限於五現境）。
又一說（正義·遍緣三世）。 又有一說：這組心也能遍緣「三世」諸法，並不違背正理。所本的經說『成所作智能起作三業的種種變化事、能決擇有情心行的差別、能領受過去未來現在等義』；如果它不遍緣，就沒有這些本事了。然而這組心是隨著『意樂之力』的——有時緣一法、有時緣兩法、有時緣多法（不固定）。前一說講「五根於五境轉」，只是『舉這一面』、並沒說『唯有這樣』，所以兩說不衝突。這組心是隨「作意」而生的，緣的是事相之境、起的是教化之業，所以歸「後得智」所攝。
四智心品·作用上的差別
這四組心品，雖然都能普遍緣一切法，但它們的「作用」各有不同：大圓鏡智品，現「自受用身」和自受用淨土之相，並執持無漏種子；平等性智品，現「他受用身」和他受用淨土之相；成所作智品（成事智），能現「變化身」與變化土之相；妙觀察智品（觀察智），觀察自他的功能與過失，降大法雨、破除種種疑網、利樂有情。像這樣分門別類，差別還有很多種。
這四組心品，總名「所生得」。而這「所生得」，總起來就叫「菩提」；再加上前面講的（四）涅槃，這兩樣合起來，就叫「所轉得」。
結：頌為什麼只取『兩種所轉得』
最後收回頌文。「轉依」之義，總起來其實有四種（能轉的道、所轉的依、所轉而捨的、所轉而得的），但這裡的頌只取『（涅槃、菩提）這兩種所轉得』——因為頌文說的是「便證得轉依」（取「得」字，所以只取所轉得這一邊）。又：這「修習位」說的是「能證得」、不是「已證得」——因為修習位還屬於「因位」（還在修行因地、尚未到果地圓滿），所以只說它「能證」這兩種轉得，而不說「已證」。
承衍
本節所立的『轉八識成四智、二轉依果（大涅槃·大菩提）』，是唯識系安立佛果功德的綱領，後出諸論順著次第逐一承用。《百法明門論》把這裡「所轉」的有漏八、七、六、五識列為八識中的心法，把四智各具的「二十二法」攤在心所裡——心王一、遍行五、別境五、善十一——正是四智相應心品的法數所在。《唯識三十論頌》的頌二十九（轉依·所轉得）與頌三十（無漏界·解脫身·法身），正是本節所釋的本頌：頌二十九辯「便證得轉依」的所轉得一面，頌三十則收成四智涅槃所成的果體，逐頌相承。《辯中邊論·辯得果品》辯『轉依·無上果』，與本節這「二轉依果」相涉相成。《攝大乘論·彼果智分》立『三種佛身——自性身、受用身、變化身，說名彼果智體』，又以「無分別智」為「增上慧體」：本節四智現『自受用身、他受用身、變化身』之相，正與彼三身相攝；四智『緣真如為無分別、緣餘境為後得』一義，也即彼『增上慧·無分別智』之所開。至於《二十唯識論》，主於成立唯識無境、破外人實境之執，於四智、轉依沒有正面對位，這裡從闕。
In treating "transformation of the basis" earlier, we finished with what is "cast off" by the transformation. We turn now to what is "won" by it. What the path finally wins falls into two great kinds. One kind is "made manifest" — the great nirvāṇa. The other is "brought forth" — the great awakening (bodhi), which is to say the four wisdoms. Following the verse, this section first treats the four kinds of nirvāṇa (with several objections and rejoinders folded in along the way), then the four wisdoms of the great awakening: how the four wisdoms arise from transforming the eight consciousnesses, when each first arises, and what object each takes; and it closes by returning to the verse to explain why only these two — nirvāṇa and awakening — are taken here as what is "won by transformation."
The "four wisdoms" treated in this section have their roots in scripture and treatise alike. The Buddhabhūmi Sūtra establishes that the "ground of great enlightenment" is wholly subsumed under five kinds of dharma — the pure dharma-realm, the great perfect-mirror wisdom, the wisdom of equal nature, the wisdom of subtle discernment, and the wisdom of accomplishing what is to be done; and this "pure dharma-realm together with the four wisdoms" is the scriptural basis for the qualities of the fruit of Buddhahood. The same sūtra uses "the round mirror" as an image, saying "in dependence on the Tathāgata's wisdom-mirror, the reflected images of all places, objects, and consciousnesses appear" — and this is exactly the basis for this section's "mirror-wisdom taking all dharmas as object." The Buddhabhūmi-śāstra expounds these five dharmas one by one, and its definitions of the four wisdoms — the great perfect-mirror wisdom "is free of every grasping at I and what is mine, its object and mode of activity being unknowable, undull and unforgetting, able to manifest and bring forth the wisdom-images of every kind of object, without break and without cessation, on to the end of the future"; the wisdom of equal nature "establishes the nirvāṇa of no fixed abode at the ground of Buddhahood, and is the special support of the wisdom of subtle discernment"; the wisdom of subtle discernment "severs all doubts and rains down the great Dharma-rain"; the wisdom of accomplishing what is to be done "manifests the varied works of transformation, benefiting and bringing ease to sentient beings constantly without break" — are precisely the treatise-basis for the segment on the four wisdoms here. What this section expounds has its scriptural root in the Buddhabhūmi Sūtra and its treatise-basis in the Buddhabhūmi-śāstra (with further reliance on the Mahāyāna-sūtrālaṃkāra and the Mahāyāna-saṃgraha) — and with that we follow the verse and open the exposition.
I. The First of What Is Won by Transformation: What Is Made Manifest — the Great Nirvāṇa
First the general term, "what is won by transformation." Beneath it there are two kinds. The first is called "what is made manifest," and this is the great nirvāṇa. Take care here: nirvāṇa is not something newly fabricated by cultivation. It is "pure by its own nature" from the very start; it is only that adventitious defilements — incoming dust — have screened it over so that it cannot show. When the true noble path arises and severs those obscurations, its character stands revealed, and this is what "winning nirvāṇa" means. So "winning" is not producing something out of nothing; it is "the obscurations leaving, and the truth showing of itself." It is a name established with reference to this one fact — that suchness has parted from its obscurations — and its substance is just the "pure dharma-realm" (pure suchness itself).
The Four Kinds of Nirvāṇa
Spoken of in full, nirvāṇa comes in four distinctions.
First, the nirvāṇa that is pure by its own nature from the start. This refers to the principle of suchness as it stands upon all dharmas. Although on the surface it is touched by the defilement of adventitious dust, in its own nature it has always been pure. It is furnished with measureless subtle qualities; it neither arises nor ceases; it is still and settled, serene as open space. It is shared equally by all sentient beings — not something the sages have and the ordinary lack, but something every being possesses inherently. With all dharmas it is "neither one nor different" (one cannot say it just is the dharmas, nor that apart from the dharmas there is some separate thing). It has left all marks and all discrimination behind: thought, tracing its way here, can go no further (the road of inquiry is cut off); speech, reaching here, can say nothing (the road of names and words is cut off). Only the true sages, each within their own mind, personally realize it; its very nature is quiescent from the start — and so it is called nirvāṇa.
Second, the nirvāṇa with a remainder of support. This refers to suchness as it has come forth out of "the obscuration of the afflictions": the afflictive obscuration has been wholly severed, but the body (the supporting basis) that carries a residue of subtle suffering still remains, not yet ceased; it is only that the obscuration of the afflictions has been forever stilled — and so it is called nirvāṇa. "With a remainder of support" means just this: "a body still remains."
Third, the nirvāṇa without remainder of support. This refers to suchness as it has come forth out of "the suffering of birth-and-death": since the afflictions have been severed, even the body that carries the remainder (the residual support) has ceased, and every kind of suffering is forever stilled — and so it is called nirvāṇa. "Without remainder of support" means "not even the body remains."
Fourth, the nirvāṇa of no fixed abode. This refers to suchness as it has come forth out of "the obscuration to the knowable." It is constantly assisted and sustained by two things, "great compassion" and "wisdom" (prajñā): by the wisdom of prajñā it does not fall into birth-and-death (it does not abide in birth-and-death); by the resolve of great compassion it also does not settle into quiescence (it does not abide in nirvāṇa). Abiding thus in neither extreme, it benefits and brings ease to sentient beings on into the endless future — active and quiescent at once (moving without ever leaving stillness) — and so it is called nirvāṇa.
Who has these four, and who does not? All sentient beings have the first (pure by nature from the start, which is inherent). The non-learners of the two vehicles (the arhats) may have the first three. Only the Buddha, the World-Honored One, can be said to possess all four complete.
A Few Objections Surrounding the Four Nirvāṇas
At this point the treatise-master uses a chain of question-and-answer to clarify, one by one, the places where one easily gets stuck.
Objection: how can the Buddha (the Well-Gone One) have "nirvāṇa with a remainder of support"? The Buddha is plainly already perfect — how could there still be "a remaining body of suffering"? Reply: the Buddha in fact has no real support-of-suffering (no body of suffering); he only "appears as though he had one." Or, putting it another way: with respect to the side on which "the support-of-suffering is exhausted," the Buddha is "without remainder of support"; with respect to the side on which "it is not a support-of-suffering but rather a support that carries the residual virtues that still remains," the Buddha is "with a remainder of support." Parsed in this way, the World-Honored One can still be said to possess all four complete.
Objection: if the disciples (śrāvakas) and the like also have "nirvāṇa without remainder of support," why do some scriptural passages say they "have no nirvāṇa without remainder" — and some even say they "have no nirvāṇa at all," which would mean they lack even the nirvāṇa with a remainder? Reply: this has to be read case by case. While the disciples' body and cognition still remain, they still have the obscuration to the knowable, their support-of-suffering is not yet exhausted, and the sense of "perfect quiescence" is screened over; so at that time it is said they "have no nirvāṇa" — and this is not to say that they actually lack that nirvāṇa-with-remainder, "the truth made manifest by the severing of the afflictive obscuration." And because at that time they have not yet realized the perfect quiescence without remainder, it is also said they "have no nirvāṇa without remainder" — and this too is not to say that, after they later cease body and cognition, they would still lack that nirvāṇa-without-remainder, "the support-of-suffering exhausted." The words are spoken with respect to "this present phase," and cannot be stretched into "the future" to deny it.
An interpretation from another angle. Or again: the statement "the two vehicles have no nirvāṇa" is said strictly with respect to "the nirvāṇa of no fixed abode" (the two vehicles indeed lack the nirvāṇa of no fixed abode); it is not to say that they lack the first three. And the statement "they have no nirvāṇa without remainder" is said strictly with respect to "the disciples of indeterminate lineage" — for this kind of person, the moment he realizes the nirvāṇa-with-remainder, resolves to turn his mind toward unsurpassed perfect awakening (turning back toward the Great Vehicle), and by the force of meditative concentration and original vow retains the body and abides in the world for a long time; so he is not like "the other kind, of determinate lineage among the two vehicles," who enters the nirvāṇa-without-remainder the moment he realizes. The words are spoken with an eye to "which kind of person" is meant.
Then how is the nirvāṇa-without-remainder of the determinate-lineage two vehicles established? The treatise-master spells it out in detail. There is a kind of determinate-lineage practitioner of the two vehicles who deeply delights in quiescence, cultivates "the contemplation of the emptiness of the person," personally realizes suchness, forever extinguishes the affliction that "draws on the arising of further existence," and so, the afflictive obscuration being wholly severed, the nirvāṇa-with-remainder "established upon the truth" stands manifest. Because the affliction that draws on further existence has now been severed, the future ripened fruit can no longer arise; and when the phase comes in which "the present support-of-suffering (the body) ceases of its own accord, effortlessly," the remaining conditioned dharmas, now having no support to rest upon, are cast off all at once together with that support-of-suffering — and this makes manifest the nirvāṇa-without-remainder "established upon the truth." At that time, although the body and cognition of the two-vehicle practitioner are gone (the person is no longer present), still, because he "once personally realized it," one may yet say "he has" the nirvāṇa-without-remainder.
Objection: is this one (the two-vehicle without-remainder) the same as the Buddha, or not? Reply: this one has nothing left but pure suchness — free of marks, serene, quiescent and at ease; with respect to just this point, he is "no different" from the Buddha (both have realized the quiescence of suchness). But he has no awakening (no perfect enlightenment), and no work of benefiting and bringing ease to others; with respect to just this point, he "does differ" from the Buddha. There is difference within sameness, and one cannot simply say flatly that they are the same or not.
The Obscuration to the Knowable and the Nirvāṇa of No Fixed Abode
Next comes the clarification of the relation between "the obscuration to the knowable" and "the nirvāṇa of no fixed abode," and here there is a chain of objections that interlock one upon the next.
Objection: since the obscuration to the knowable does not draw on birth-and-death, how can severing it win the nirvāṇa "of no fixed abode"? Reply: the obscuration to the knowable, though it does not draw on birth-and-death, can screen over "the suchness that is the emptiness of dharmas," so injuring great compassion and prajñā that they cannot come forth, and one is then unable to benefit and bring ease to sentient beings on into the endless future. So the moment it is severed, the principle of "the emptiness of dharmas" stands manifest, and this principle is itself the nirvāṇa of no fixed abode — for it is precisely the principle that keeps one from abiding in either of the two extremes, "birth-and-death" and "nirvāṇa."
Objection: if the obscuration to the knowable also obscures nirvāṇa, then severing it — why does that not count as winning "the cessation through discrimination" (the quiescence won by the discriminative selection of wisdom)? Reply: the cessation-through-discrimination is won by "parting from bondage," whereas the obscuration to the knowable is not "bondage" (it does not bind sentient beings into birth-and-death); so severing it is not called cessation-through-discrimination.
Objection: since it is not bondage, and severing it does not count as cessation-through-discrimination either, then on what grounds can severing it be called winning nirvāṇa at all? Reply: not every nirvāṇa is subsumed under "cessation-through-discrimination." Were it otherwise, then "the nirvāṇa that is pure by its own nature from the start" is also not won by cessation-through-discrimination — would it then not count as nirvāṇa? Clearly nirvāṇa need not always be cessation-through-discrimination.
Driving the point home. What can bind sentient beings, injuring them so that they abide in birth-and-death (namely the afflictions) — severing this is what we call winning "the unconditioned cessation through discrimination." The obscuration to the knowable does not draw on birth-and-death, and is not, like the afflictions, able to bind sentient beings; so when one severs it, one does not win cessation-through-discrimination. Yet when it is severed, the principle of the emptiness of dharmas stands manifest, and the character of this principle is quiescent, so it too is named nirvāṇa — it is only that this (no-fixed-abode) nirvāṇa does not have "cessation-through-discrimination" for its substance.
Construing it this way (on the first reading), the assignment of the four perfect-quiescences (the four nirvāṇas) among the unconditioned dharmas comes out thus: the first (pure by nature from the start) and the last (no fixed abode) are both suchness; and the middle two (with-remainder and without-remainder) are the ones subsumed under "cessation-through-discrimination." This is the reading that judges "no fixed abode" to belong to suchness and takes only "with-remainder and without-remainder" as cessation-through-discrimination.
Objection: if one must "sever bondage" in order to win cessation-through-discrimination, then where do "the immovable" (the unconditioned of immovability) and its companion — that is, the immovable and the unconditioned of the cessation of perception-and-feeling — fall among the four nirvāṇas (or the six unconditioneds)? Reply: these two are not subsumed under cessation-through-discrimination — because what they speak of is "a temporary parting" (a provisional suppression, not a final severing). The unconditioned cessation-through-discrimination refers to "final cessation"; as for "temporary parting," it is at times assigned to "cessation not through discrimination" (which is the non-final cessation, the one not won by the discriminative permanent severing of selection).
Another interpretation. And there is a further reading: "the nirvāṇa of no fixed abode" too may count as subsumed under cessation-through-discrimination — because it is won by the force of "real discriminative selection (true wisdom)" extinguishing the obscurations. On this reading, cessation-through-discrimination divides into two kinds: the first is "won by extinguishing bondage" — won by severing the affliction that draws on birth-and-death; the second is "won by extinguishing the obscuration" — realized by severing the remaining (knowable) obscuration. On this construal, then, the assignment of the four perfect-quiescences among the unconditioned dharmas comes out thus: the first (pure by nature from the start) is suchness, and the latter three (with-remainder, without-remainder, no-fixed-abode) are all cessation-through-discrimination. And "the immovable" and its companion are decided by the case: if it is "a cessation of provisional suppression," it does not count as cessation-through-discrimination; if it is "a final cessation," it counts as subsumed under cessation-through-discrimination. (The two readings stand side by side: the first reading judges "no fixed abode" to belong to suchness and takes only "with-remainder and without-remainder" as cessation-through-discrimination; this reading pulls "no fixed abode" into cessation-through-discrimination as well, so that only the first remains suchness and the latter three all become cessation-through-discrimination. These are two ways of unfolding or folding the very same principle, and the treatise-master preserves both readings, judging neither side exclusively.)
Objection: since the obscuration to the knowable also obscures nirvāṇa, why does the scriptural teaching speak of it only as "the obscuration to awakening"? And conversely, in saying that the afflictive obscuration only obscures nirvāṇa, can it not serve as an obscuration to awakening? Reply: one should understand that the noble teaching speaks "in accord with the most outstanding function of each." The obscuration to the knowable most plainly obscures the function of "cognition" (and so is called the obscuration to awakening); the afflictive obscuration most plainly obscures the function of "quiescence" (and so is called the obscuration to nirvāṇa). If one speaks by the actual principle, both these obscurations can in fact obscure both fruits, "nirvāṇa and awakening" — it is only that each is named by taking the side where it predominates.
A brief summary. Following this through, among the four kinds of nirvāṇa we have named, only the latter three (with-remainder, without-remainder, no-fixed-abode) are called "what is made manifest" — because the first (pure by nature from the start) is something one has had all along, not newly won, and so does not count among what is "won."
II. The Second of What Is Won by Transformation: What Is Brought Forth — the Great Awakening · the Four Wisdoms
The second kind of "what is won by transformation" is called "what is brought forth," and this is the great awakening (bodhi). Note how it differs from nirvāṇa. The great awakening, though it does indeed have all along "the seeds that can produce it," is blocked by the obscuration to the knowable so that it cannot be brought forth; it takes the force of the noble path to sever that obscuration before the awakening arises from its seeds, and this is what "winning awakening" means. Once it arises, it continues on in unbroken succession, on into the endless future without interruption. This great awakening, unfolded, is "the mind-cluster associated with the four wisdoms" (the four kinds of wisdom together with their whole associated cluster of mind-king and mental-factors).
What is "the mind-cluster associated with the four wisdoms"? It is treated under four heads.
1. The Mind-Cluster Associated with the Great Perfect-Mirror Wisdom
The first is the mind-cluster associated with the great perfect-mirror wisdom. This cluster has left all discrimination behind; the object it takes and its mode of activity are both so subtle as to be hard to know; it does not lose, nor is it dull toward, any of the marks of objects (every realm of objects is clear and unconfused before it); its nature and its character are pure, free of all defilement; it is the wholly pure and perfect store of qualities, and is the support that upholds both present activity and seeds (it holds and sustains all uncontaminated seeds and their present activity); it can manifest and bring forth the bodies of the Buddhas, their lands, and the reflected images of wisdom; and it is without break and without cessation, on into the endless future — just like a great round mirror that can image forth all manner of forms. The Buddha's "mirror-wisdom" is named just so, taking up this metaphor of "the mirror that can show images."
2. The Mind-Cluster Associated with the Wisdom of Equal Nature
The second is the mind-cluster associated with the wisdom of equal nature. This cluster contemplates all dharmas, and contemplates oneself together with other sentient beings, as thoroughly equal (with no high-and-low division of self and other); it is constantly associated with "great loving-kindness, great compassion," and the rest; in accord with what each sentient being delights in, it manifests "the body of enjoyment-for-others" and the varied reflected-image distinctions of the land of enjoyment-for-others (manifesting a body to teach the bodhisattvas of the ten grounds); it is the special support of "the wisdom of subtle discernment" (the wisdom of subtle discernment must rely on it), and is also the very root on which "the nirvāṇa of no fixed abode" is established; and it continues on in a single flavor, on into the endless future.
3. The Mind-Cluster Associated with the Wisdom of Subtle Discernment
The third is the mind-cluster associated with the wisdom of subtle discernment. This cluster is skilled at observing the "own-marks" (the marks particular to each) and the "shared marks" (the marks common across) of all dharmas, turning freely without obstruction; it gathers in and contemplates measureless "gateways of total retention" (dhāraṇī) and "gateways of concentration" (samādhi), together with the varied treasures of qualities that arise from them; and in the vast assembly of the Dharma it can manifest boundless distinctions of function, sovereign in every way, raining down the great Dharma-rain, severing all doubts, and bringing every sentient being benefit and ease.
4. The Mind-Cluster Associated with the Wisdom of Accomplishing What Is to Be Done
The fourth is the mind-cluster associated with the wisdom of accomplishing what is to be done. This cluster, in order to benefit and bring ease to all sentient beings, manifests everywhere throughout the ten directions the varied transformations of the three karmic activities — body, speech, and mind (a transformation-body, transformation-teaching of the Dharma, transformation-intention) — accomplishing the varied works that the force of the original vow ought to bring about.
The Four Wisdoms · the Twenty-Two Dharmas · Won by Transforming the Eight Consciousnesses
Each of these four mind-clusters associated with the wisdoms has, fixed within it, "twenty-two dharmas" (one mind-king, five universal mental-factors, five object-specific mental-factors, eleven wholesome mental-factors — twenty-two in all). They arise as the seeds and present-activity of "what transforms and what is transformed" all rising together (the whole cluster co-arising), and among them it is the function of "wisdom (discernment)" that especially predominates, and so the name "wisdom" is used to mark the whole. These four clusters, therefore, gather up every "conditioned" quality at the stage of Buddhahood, cleanly and without remainder. Kuiji's Notes (the Shuji) sets down a gloss on each of the four names, bringing out the point of focus in the naming: in the great perfect-mirror wisdom, the "round mirror" just is the wisdom — this is a "co-referential compound" (the round mirror is a metaphor, namely this very object-taking wisdom, likening it to a mirror's power to image forth the manifold); in the wisdom of equal nature, the "equal nature" just is the principle of suchness — the wisdom takes this suchness as object, and so is called "equal" (in the causal stage, the grasping at a self brings the high-and-low division of self and other; now that the self is gone, self and other are equal); in the wisdom of subtle discernment, the "subtle" speaks of its spiritual function, boundless and unfathomable (not to be confined by any locale), able to take as object the own-marks and shared-marks of all dharmas — its subtle power of reckoning the marks of objects being especially outstanding, and so it is called "discernment"; the wisdom of accomplishing what is to be done is "the accomplishment of what is to be done," and the very substance that brings this accomplishment about is wisdom. The Notes also makes plain "why it is said that 'the function of wisdom predominates'": "wisdom" means "decisively penetrating comprehension" — at the uncontaminated stage this mark of "decisive comprehension" stands out especially, and so it is said the function of wisdom predominates.
These four wisdoms are won by "transforming" the contaminated eighth, seventh, sixth, and front-five consciousnesses, each in its proper sequence: the great perfect-mirror wisdom transforms the eighth consciousness; the wisdom of equal nature transforms the seventh consciousness; the wisdom of subtle discernment transforms the sixth consciousness; the wisdom of accomplishing what is to be done transforms the front-five consciousnesses. It must be made clear: "wisdom" is not just "consciousness" (wisdom belongs to discernment, consciousness is the substance of discriminating cognition — they are by nature not the same thing), but wisdom "turns in dependence on consciousness" — consciousness is the principal and wisdom arises riding upon it, and only so does one say "transforming consciousness one wins wisdom." Again: at the contaminated stage, wisdom is weak and consciousness strong (deluded discrimination is in charge); at the uncontaminated stage it is reversed, wisdom strong and consciousness weak. Here Kuiji's Notes (the Shuji) adds a remark: consciousness is "discrimination" and belongs to the contaminated stage, while wisdom is "decision" and prevails at the uncontaminated stage; one transforms the "strong one (the contaminated consciousness)" and wins this "strong one (the uncontaminated wisdom)," and it is for this that one speaks of "transforming consciousness and winning wisdom." The reason the noble teaching says "transforming the eight consciousnesses one wins the four wisdoms" is precisely to urge sentient beings to "rely on wisdom and cast off consciousness" (to stop letting the deluded consciousness be in charge), and it is for this reason that the teaching is so framed.
When the Great Perfect-Mirror Wisdom First Arises
When does each of the four wisdoms first arise? Take first the great perfect-mirror wisdom.
One view (it arises at the adamantine stage). At the very moment when the bodhisattva's "adamantine-like concentration" stands before him, the great perfect-mirror wisdom first arises. The reasoning is: at that moment the seeds of the ripening-consciousness and the extremely subtle seeds of the obscuration to the knowable are cast off together; and if the mirror-wisdom had not yet arisen at that moment, there would be no consciousness present "able to hold and sustain the pure seeds" (the pure seeds would have nothing to rest on and would fall into a void).
Another view (the settled, correct reading: it arises only at the path of liberation). And there is another view: this cluster arises for the first time only at the "path of liberation," at the very moment one first becomes a Buddha. This view holds that the seeds of the ripening-consciousness are in fact not yet cast off all at once when the adamantine-like concentration (the uninterrupted path) stands before one — because the seeds of the ripening-consciousness do not contradict the uninterrupted path (the seeds of the ripening-consciousness are not an obscuration; they obscure neither contaminated dharmas nor inferior uncontaminated dharmas; they are only decisively in contradiction with "the fruit of Buddhahood"). Were the ripening-consciousness already cast off at the adamantine uninterrupted stage, then at the stage of the adamantine-like concentration there would be no "consciousness to be perfumed," the uncontaminated seeds could not grow — and would that not mean one ought to become a Buddha already at the uninterrupted path? (This becomes a fault.) So the correct reading is: this cluster, from the very first becoming-a-Buddha, continues on unbroken into the endless future, holding and sustaining the uncontaminated seeds so that they are not lost. (The two views stand side by side; the latter view inclines to the settled, correct reading.)
When the Wisdom of Equal Nature First Arises
Next, the wisdom of equal nature. At the stage when the bodhisattva's "path of seeing" first stands before him, because it runs counter to the two graspings — "the grasping at a self in the person" and "the grasping at a self in dharmas" — it is able to arise for the first time. But through the later ten grounds, because the "innate" two graspings are not yet wholly severed, the wisdom of equal nature still has interruptions at the contaminated and other stages (arising at times, broken off at times). Only after the "ground of the Dharma-cloud" (the stage of Buddhahood) does it rest in mutual dependence with the pure eighth consciousness, continuing on into the endless future without further interruption.
When the Wisdom of Subtle Discernment First Arises
Next, the wisdom of subtle discernment. It divides into two parts. The "part contemplating the emptiness of the person" (the portion that contemplates the selflessness of the person) — the two vehicles too can arise into it at the stage of seeing (it is not confined to bodhisattvas); from there onward, on through to the non-learner stage, or to the last of the bodhisattva's "ground of understanding-and-practice," or to a higher stage — except at the times when "the contaminated" stands before one, and at the times of "mindlessness" (such as the concentration of no-perception, the concentration of cessation, and the like), it may arise. The "part contemplating the emptiness of dharmas" (the portion that contemplates the selflessness of dharmas) — only the bodhisattva can arise into it for the first time, at the stage of seeing (the two vehicles cannot); from there onward, on up to the higher stages — except at the times of "the contaminated," of "the fruit of the wisdom of the emptiness of the person standing before one," and of "mindlessness," it may arise.
When the Wisdom of Accomplishing What Is to Be Done First Arises
Next, the wisdom of accomplishing what is to be done.
One view (it arises at the path of cultivation). Within the bodhisattva's "path of cultivation," drawn forth by the "consequent wisdom" (the wisdom won subsequent to realization), it too can first arise.
Another view (the settled, correct reading: it arises only upon becoming a Buddha). And there is another view: it is won, arising for the first time, only after one becomes a Buddha. The reasoning is: through the ten grounds, the five sense-faculties — the eye and the rest — manifested in dependence on the ripening-consciousness are not uncontaminated (they are still contaminated material faculties); and a contaminated faculty is "not held in common," and must of necessity take the same object together with consciousness, yet "an uncontaminated consciousness aroused by an uncontaminated faculty" does not work out in principle (there is no uncontaminated faculty to arouse it) — because a contaminated faculty and an uncontaminated consciousness differ in their "dimness and clarity" toward objects (one dim, one clear, and they cannot be fitted together). So this cluster must wait until one has become a Buddha, and only in dependence on the uncontaminated faculties can it arise; and moreover its arising still has interruptions from time to time — because it arises by way of "directed attention" (it manifests only when directed attention is roused; it is not constant and continuous). (The two views stand side by side; the latter view inclines to the settled, correct reading.)
The Lineage of the Four Wisdoms: Inherent, but Requiring Perfuming to Be Brought Out
The lineage-seeds of these four wisdoms, though all of them are "had inherently from the start," must nonetheless rely on "perfuming" to be set in motion before they will become present activity. Within the causal stage (the stage of cultivation) they gradually grow; at the fruit of Buddhahood they are perfected, and thereafter neither increase nor decrease, on into the endless future, being only "born from the inherent seeds." Take care: after the fruit of Buddhahood there is no further perfuming that forms "new seeds" — and why insist on this point? It is for fear of falling into the absurd conclusion that "the qualities of one who became a Buddha earlier are higher than those of one who became a Buddha later" (if new seeds could still be perfumed, there would be a high-and-low between the Buddhas, which is not allowed).
What Each of the Four Wisdoms Takes as Its Object: the Wisdom Free of Discrimination and the Consequent Wisdom
Next comes the clarification of what each of the four wisdoms takes as its object, and whether each belongs to "the wisdom free of discrimination" or to "the consequent wisdom."
What does the great perfect-mirror wisdom take as object?
One view (it takes only suchness). The great perfect-mirror wisdom takes only suchness as its object; it is purely "the wisdom free of discrimination," not "the consequent wisdom" — because its mode of activity and its object are both unknowable (and since they are unknowable, it ought not to belong to the consequent wisdom, which discriminates conventional objects).
Another view (the settled, correct reading: it takes all dharmas). And there is another view: this cluster takes all dharmas as its object. The treatise it draws on says that "the great perfect-mirror wisdom is not dull toward any object"; the scripture it draws on says that "in the Tathāgata's wisdom-mirror the many reflected images of all places, all objects, and all consciousnesses appear within." Again: it must take the uncontaminated seeds as object, together with the varied reflected images of bodies, lands, and the rest; it is only that its mode of activity and its object are too subtle, and so it is said to be "unknowable" — just as the store-consciousness (ālaya-vijñāna) too takes conventional objects, and yet its mode of activity is equally unknowable. Seen this way: the side on which it takes suchness as object is "free of discrimination," and the side on which it takes the remaining objects is subsumed under "the consequent wisdom"; its substance is in truth one, only divided into two sides according to function (free-of-discrimination, and consequent) — for "the comprehension of conventional objects" comes by way of "personally realizing suchness," and so the function of taking conventional objects is called "consequent." How the other three wisdoms too are "one substance divided into two functions" can be inferred by following this example.
What does the wisdom of equal nature take as object?
One view (it takes only the pure eighth). It takes only the pure eighth consciousness — just as the defiled seventh consciousness takes the store-consciousness as object (defilement turned to purity, the object remaining the eighth).
Another view (it takes only suchness). And another view: it takes only suchness as its object — because what it takes is the "equal nature" of all dharmas (and the equal nature is just suchness).
Another view (the settled, correct reading: it takes both the real and the conventional). And there is yet another view: it takes universally both kinds of object, "the real and the conventional." The scripture it draws on says that "the wisdom of equal nature realizes the ten kinds of equal nature"; the treatise it draws on says that "it takes as object the equality of self and other among sentient beings, and in accord with the other's resolved understanding manifests boundless Buddha reflected-images." From this we know that this cluster takes both the real and the conventional as object, and so both "the wisdom free of discrimination and the consequent wisdom" subsume it, with no violation of principle.
What does the wisdom of subtle discernment take as object? It takes as object the "own-marks and shared marks" of all dharmas, all without obstruction, and so both "the wisdom free of discrimination and the consequent wisdom" subsume it (on this wisdom there is no divergent view).
What does the wisdom of accomplishing what is to be done take as object?
One view (it takes only the five present objects). It takes only the five kinds of object present before it — the treatise it draws on says that "the Tathāgata's five faculties each turn upon the five objects" (confined to the five present objects).
Another view (the settled, correct reading: it takes universally the three times). And there is another view: this cluster too can take universally the dharmas of "the three times" as object, with no violation of right principle. The scripture it draws on says that "the wisdom of accomplishing what is to be done can give rise to the varied transformation-works of the three karmic activities, can ascertain the distinctions in the mental conduct of sentient beings, and can apprehend the meanings of past, future, present, and the rest"; if it did not take all this universally, it would not have these capacities. Yet this cluster goes in accord with "the force of intention" — at times taking one dharma as object, at times two, at times many (not fixed). The earlier view, "the five faculties turn upon the five objects," is only "raising up this one side," and did not say "it is only thus," so the two views do not conflict. This cluster arises in accord with "directed attention," takes the objects of phenomenal marks, and raises the work of teaching and transforming, and so it is subsumed under "the consequent wisdom."
The Distinctions Among the Four Wisdom-Clusters in Their Function
These four mind-clusters, though all of them can take all dharmas as object universally, each have their own distinct "function." The cluster of the great perfect-mirror wisdom manifests the mark of "the body of enjoyment-for-self" and of the self-enjoyment pure land, and holds and sustains the uncontaminated seeds. The cluster of the wisdom of equal nature manifests the mark of "the body of enjoyment-for-others" and of the enjoyment-for-others pure land. The cluster of the wisdom of accomplishing what is to be done (the wisdom of accomplishing the deed) can manifest the mark of "the transformation-body" and the transformation-land. The cluster of the wisdom of subtle discernment (the wisdom of observation) contemplates the capacities and faults of self and other, rains down the great Dharma-rain, breaks the varied nets of doubt, and benefits and brings ease to sentient beings. Distinctions classified out in this way are still of many more kinds.
These four mind-clusters are jointly named "what is brought forth." And this "what is brought forth," taken together, is called "awakening" (bodhi); adding the (four) nirvāṇas treated earlier, these two together are called "what is won by transformation."
Closing: Why the Verse Takes Only "the Two of What Is Won by Transformation"
Finally we return to the verse. The sense of "transformation of the basis," taken in full, has in fact four aspects (the path that transforms, the basis that is transformed, what is cast off in the transforming, and what is won in the transforming); but the verse here takes only "the two of what is won by transformation (nirvāṇa and awakening)" — because what the verse says is "and so realizes the transformation of the basis" (it takes up the word "win/realize," and so takes up only this side, what is won by transformation). Again: this "stage of cultivation" speaks of "being able to realize," not of "having already realized" — because the stage of cultivation still belongs to "the causal stage" (still cultivating on the causal ground, not yet arrived at the perfection of the fruit-ground), and so it is said only that it "can realize" these two won-by-transformation, and not that it "has already realized" them.
Onward Transmission
What this section establishes — "transforming the eight consciousnesses into the four wisdoms, the twofold fruit of transformation (the great nirvāṇa and the great awakening)" — is the guiding scheme by which the consciousness-only system founds the qualities of the fruit of Buddhahood, and the later treatises take it up one by one in sequence. The Hundred Dharmas treatise lists the contaminated eighth, seventh, sixth, and front-five consciousnesses that are here "transformed" among the eight consciousness-dharmas of the mind-king, and lays out the "twenty-two dharmas" that each of the four wisdoms possesses among the mental factors — one mind-king, five universal factors, five object-specific factors, eleven wholesome factors — which is just where the dharma-count of the mind-cluster associated with the four wisdoms is set down. The Thirty Verses — verse twenty-nine (transformation of the basis · what is won by transformation) and verse thirty (the uncontaminated realm · the body of liberation · the dharma-body) — is the very root-text this section expounds: verse twenty-nine treats the side of "and so realizes the transformation of the basis," what is won by transformation, while verse thirty gathers it up into the fruit-substance accomplished by the four wisdoms and nirvāṇa, verse answering to verse. The Madhyānta-vibhāga, in its chapter on winning the fruit, treats "transformation of the basis · the unsurpassed fruit," which bears upon and completes this section's "twofold fruit of transformation." The Mahāyāna-saṃgraha, in its part on the wisdom that is the fruit, establishes "three kinds of Buddha-body — the self-nature body, the body of enjoyment, and the transformation body — said to be the substance of the wisdom that is the fruit," and takes "the wisdom free of discrimination" as "the substance of the surpassing wisdom": this section's four wisdoms manifesting the marks of "the body of enjoyment-for-self, the body of enjoyment-for-others, and the transformation-body" are precisely subsumed under those three bodies; and the doctrine that the four wisdoms are "free of discrimination when taking suchness as object, and consequent when taking the remaining objects" is just what that "surpassing wisdom · the wisdom free of discrimination" unfolds. As for the Twenty Verses, its chief concern is to establish consciousness-only and the absence of external objects and to refute the outsiders' grasping at real objects; it has no direct counterpart to the four wisdoms or to transformation of the basis, and here it is left aside.
考據Apparatus
〔所釋之頌〕承前章，廣釋第二十九頌
本章釋《唯識三十論頌》頌二十九「所轉得」一分——廣辯二轉得（所顯得·大涅槃／所生得·大菩提），大菩提即四智相應心品（大圓鏡·平等性·妙觀察·成所作），明轉八識成四智、四智初起位、四智所緣與分別後得攝。
一、科判定位
| 科判 | 此章之位 |
|---|---|
| 三分科 | 明唯識位（參）——上承「明唯識相」（壹）·「明唯識性」（貳） |
| 唯識五位 | 資糧位 → 加行位 → 通達位 → 修習位 → 究竟位 |
| 修習位內 | 略釋頌 → 廣前頌（十地·十勝行·十重障·十真如：§31–32）→ 轉依四義之「所轉得」（涅槃·菩提·四智：本章）→ 結頌唯取二所轉得 |
| 所轉得內 | 所顯得（大涅槃·四種涅槃）→ 所生得（大菩提·四智相應心品：出體·攝法·轉識得智·初起位·本有熏發·所緣分別後得·用之差別） |
| 所釋頌 | 《唯識三十論頌》頌二十九「便證得轉依」之「所轉得」分 |
修習位轉依義總有四（能轉道·所轉依·所轉捨·所轉得），前章（§33）明所轉捨（二麁重），此章明所轉得。所轉得有二：所顯得（大涅槃，障去而真理自顯）、所生得（大菩提，種起而智現），下啟究竟位（§35，出障圓明、二轉依果即究竟無漏界）。
二、源頌 · 義理脈絡
２９無得不思議，是出世間智，捨二麁重故，便證得轉依。 〔T1586 0061b18–b19〕
頌二十九通明修習位之轉依，§31–32 釋其『十地·二麁重』一面，本章專取末句「便證得轉依」之「所轉得」一面。轉依所得有二——大涅槃（依真如離障而顯）、大菩提（依本有智種斷障而生）——大菩提即「四智相應心品」，本論於此廣辯四智之體、攝、轉、起、緣、用。
| 頌語/論目 | 義門 | 所辯 |
|---|---|---|
| 所顯得 | 大涅槃 | 四種涅槃（本來自性清淨·有餘依·無餘依·無住處）；唯後三名所顯得 |
| 所生得 | 大菩提 | 四智相應心品——本來有能生種，斷所知障故從種起 |
| 四智·出體 | 體相差別 | 大圓鏡（離分別·現種依持·如鏡現像）·平等性（觀自他平等·現他受用身土）·妙觀察（觀自共相·雨大法雨）·成所作（示現變化三業） |
| 轉八識得四智 | 轉得 | 轉有漏八·七·六·五識相應品，如次而得；智依識轉，勸依智捨識 |
| 四智·所緣 | 分別後得 | 鏡智·平等·成所作各列「有義」，妙觀察緣自共相二智所攝 |
四智所緣處本論列諸「有義」（鏡智但緣真如／緣一切法；平等但緣淨第八／但緣真如／遍緣真俗；成所作但緣五現境／遍緣三世），以『緣一切法（真俗二智所攝）』為正義；初起位亦列「有義」（鏡智金剛位起／解脫道起；成所作修道位起／成佛方起），諸說全文具於〔義疏〕。
三、經論宗依（經證 → 論本）
經證
妙生當知，清淨法界者，譬如虛空……如是如來清淨法界，雖復遍至種種相類所知境界，而不可說有種種相，體唯一味。 〔佛說佛地經 T680 0721a04–a07〕
有五種法攝大覺地。何等為五？所謂清淨法界、大圓鏡智、平等性智、妙觀察智、成所作智。 〔佛說佛地經 T680 0721a01–a03〕
復次妙生！大圓鏡智者，如依圓鏡眾像影現。如是依止如來智鏡，諸處、境、識眾像影現。唯以圓鏡為譬喻者，當知圓鏡、如來智鏡平等平等，是故智鏡名圓鏡智。 〔佛說佛地經 T680 0721b12–b15〕
《佛地經》以『清淨法界＋四智』立大覺地五法、為佛果功德之經本；其『如來智鏡，諸處、境、識眾像影現』即本論「《佛地經》說：如來智鏡，諸處、境、識，眾像現故」之所宗（證大圓鏡智緣一切法）。
論本（佛地經論 T1530）
大圓鏡智者，謂離一切我我所執、一切所取能取分別，所緣行相不可了知，不愚不忘一切境界，不分別知境相差別，一切時方無間無斷，永離一切煩惱障垢有漏種子，一切清淨無漏功德種子圓滿，能現能生一切境界諸智影像，一切身土影像所依，任持一切佛地功德，窮未來際無有斷盡，如是名為大圓鏡智。 〔T1530 0302a11–a19〕
平等性智者，謂觀自他一切平等，大慈大悲恒共相應常無間斷，建立佛地無住涅槃，隨諸有情所樂，示現受用身土種種影像，妙觀察智不共所依，如是名為平等性智。 〔T1530 0302a19–a22〕
妙觀察智者，謂於一切境界差別常觀無礙，攝藏一切陀羅尼門、三摩地門諸妙定等，於大眾會能現一切自在作用，斷一切疑雨大法雨，如是名為妙觀察智。 〔T1530 0302a22–a26〕
成所作智者，謂能遍於一切世界，隨所應化應熟有情，示現種種無量無數不可思議佛變化事，方便利樂一切有情常無間斷，如是名為成所作智。 〔T1530 0302a26–a29〕
《佛地經論》釋《佛地經》五法，其四智定義即本論四智段之論本——本論『離諸分別·所緣行相微細難知·不愚·能現能生身土智影·無間無斷·窮未來際·如大圓鏡現眾色像』直承『離一切我我所執·所緣行相不可了知·不愚不忘·能現能生一切境界諸智影像·無間無斷·窮未來際』；平等性智『建立佛地無住涅槃·妙觀察智不共所依』、妙觀察智「斷一切疑雨大法雨」、成所作智『示現種種變化事·利樂有情·常無間斷』皆出此。護法糅釋四智，其經在佛地，其論在佛地經論、大乘莊嚴經論。
四、本論釋要（護法糅釋 · T1585）
所生得 · 大菩提
二、所生得，謂大菩提。此雖本來有能生種，而所知障礙故不生；由聖道力，斷彼障故，令從種起，名得菩提。起已相續，窮未來際。此即四智相應心品。 〔T1585 0056a07–a11〕
一、大圓鏡智
謂此心品，離諸分別，所緣、行相，微細難知，不忘不愚，一切境相，性相清淨，離諸雜染，純淨圓德，現種依持，能現、能生身、土智影，無間無斷，窮未來際，如大圓鏡，現眾色像。 〔T1585 0056a13–a16〕
二、平等性智
謂此心品，觀一切法，自、他有情，悉皆平等。大慈悲等，恒共相應，隨諸有情所樂，示現受用身、土，影像差別。妙觀察智不共所依，無住涅槃之所建立，一味相續，窮未來際。 〔T1585 0056a17–a21〕
三、妙觀察智
謂此心品，善觀諸法自相、共相，無礙而轉。攝觀無量總持定門，及所發生功德珍寶。於大眾會，能現無邊作用差別，皆得自在，雨大法雨，斷一切疑，令諸有情皆獲利樂。 〔T1585 0056a21–a25〕
四、成所作智
謂此心品，為欲利樂諸有情故，普於十方，示現種種變化三業，成本願力所應作事。 〔T1585 0056a26–a28〕
四智 · 攝二十二法 · 智用增
如是四智相應心品，雖各定有二十二法，能變、所變種現俱生，而智用增，以智名顯。故此四品，總攝佛地一切有為功德皆盡。 〔T1585 0056a28–b02〕
轉八識得四智
此轉有漏八、七、六、五識相應品，如次而得。智雖非識，而依識轉，識為主故，說轉識得。又有漏位智劣識強，無漏位中，智強識劣。為勸有情依智捨識，故說轉八識而得此四智。 〔T1585 0056b02–b06〕
鏡智緣一切法（正義）
此品緣一切法，《莊嚴論》說：大圓鏡智，於一切境，不愚迷故。《佛地經》說：如來智鏡，諸處、境、識，眾像現故。又此決定緣無漏種，及身、土等諸影像故，行、緣微細，說不可知，如阿賴耶，亦緣俗故。緣真如故，是無分別；緣餘境故，後得智攝。其體是一，隨用分二。了俗由證真，故說為後得。餘一分二，准此應知。 〔T1585 0056c06–c13〕
四智用之差別
此四心品，雖皆遍能緣一切法，而用有異：謂鏡智品，現自受用身、淨土相，持無漏種；平等智品，現他受用身、淨土相；成事智品，能現變化身及土相；觀察智品，觀察自、他功能過失，雨大法雨，破諸疑網，利樂有情。 〔T1585 0056c29–0057a05〕
結 · 唯取二所轉得
此四心品，名所生得。此所生得，總名菩提；及前涅槃，名所轉得。雖轉依義總有四種，而今但取二所轉得。頌說「證得轉依」言故。此修習位說能證得，非已證得，因位攝故。 〔T1585 0057a06–a10〕
要義：本論以『所顯得（涅槃）·所生得（菩提）』二門攝所轉得，菩提別開即四智相應心品。四智出體以「作用顯體」：鏡智離分別、現種依持、能現能生身土智影，喻如大圓鏡現像；平等性觀自他平等、現他受用身土、為妙觀察不共所依、立無住涅槃；妙觀察觀自共相、攝持定門、雨法雨斷疑；成所作示現變化三業、成本願事。四智各具二十二法（心王一·遍行五·別境五·善十一），以「智用增」故獨以智名顯，總攝佛地有為功德盡。轉得門明『轉有漏八七六五識如次得四智』，智非識而依識轉、以識為主故說轉識得，立此說為勸有情依智捨識。所緣門以鏡智「緣一切法」為正——緣真如為無分別、緣餘境為後得，體一用二（了俗由證真故名後得），餘三智准此。末收頌唯取二所轉得，且此位是「能證得」非「已證得」（因位攝故）。
五、諸家異釋（窺基《述記》T1830）
「圓鏡」即智，持業釋。「相應心品」言，通相應法。 〔T1830 0598c15–c16〕
「平等性」，真如理，智緣於此故言平等。此在因中有我執故，自他差別，今無我故，自他平等。 〔T1830 0599a11–a13〕
神用莫方稱之為「妙」，具緣諸法自共相等，名為「觀察」，籌量境相妙用勝故。 〔T1830 0599a22–a24〕
所作之成，成所作即智故，《佛地論》第七說。 〔T1830 0599b02–b03〕
「智」者，決斷了達之義，彼位決斷了達相顯，故「智用增」。 〔T1830 0599b15–b16〕
識是分別有漏位，強智為決斷無漏位勝，轉強得強，故言得智。 〔T1830 0599b27–b29〕
窺基於四智名各立其釋：大圓鏡智「圓鏡即智」持業釋（圓鏡是喻、即此能緣之智，喻智能現眾像）；平等性智『平等性即真如理』（智緣真如故名平等，因中有我執故自他差別、今無我故自他平等）；妙觀察智『神用莫方稱妙·籌量境相名觀察』；成所作智「所作之成，成所作即智」。又釋「智用增」之故——「智」者決斷了達之義，無漏位決斷了達相顯，又有漏位識強（分別）、無漏位智勝（決斷），轉強得強故言「轉識得智」。「能變·所變」之繫（能變是見分／識自體／種子，所變是相分／相見二分／現行）、四智初起位諸「有義」之判（鏡智金剛位起與解脫道起之諍，配種現同時·異時別釋），《述記》詳之。
六、譯名 · 古譯對讀（玄奘 ↔ 真諦《轉識論》）
| 義 | 玄奘《成唯識論》（依《佛地經》四智） | 真諦《轉識論》 |
|---|---|---|
| 轉依果·智 | 四智相應心品（大圓鏡·平等性·妙觀察·成所作） | 出世無分別智 · 如如智（「是智名出世無分別智，即是境智無差別，名如如智」〔0063c04–c05〕） |
| 轉依 | 便證得轉依 | 轉依（「亦名轉依，捨生死依，但依如理故」〔0063c05–c06〕） |
| 所斷 | 捨二麁重（煩惱·所知二障種） | 麁重及執二俱盡（「麁重即分別性，執即依他性」〔0063c07〕） |
| 涅槃果 | 大涅槃（四種涅槃） | 無流界 · 常住果（「是名無流界……是名常住果」〔0063c07–c09〕） |
| 菩提·身 | 菩提（四智）· 三身 | 解脫身 · 法身（「是名解脫身，於三身中即法身」〔0063c09–c10〕） |
真諦《轉識論》不別立「四智」之目，而以『出世無分別智·如如智』總攝轉依所得之智，並逐配無流界·常住果·解脫身·法身——此正《唯識三十論頌》頌二十九（轉依）、頌三十（無漏界·常·安樂·解脫身·法身）之古譯對應；玄奘依《佛地經》五法別開「四智相應心品」，於智之分位更密。
七、術語
四智相應心品 — 大菩提之體；轉有漏八識相應品所得之四種智及其相應心王心所（各二十二法）。 大圓鏡智（ādarśa-jñāna）— 轉第八識得；離諸分別、現種依持、能現能生身土智影，如大圓鏡現眾色像。 平等性智（samatā-jñāna）— 轉第七識得；觀自他平等、現他受用身土、立無住涅槃。 妙觀察智（pratyavekṣaṇā-jñāna）— 轉第六識得；善觀自相共相、攝持定門、雨大法雨斷疑。 成所作智（kṛtyānuṣṭhāna-jñāna）— 轉前五識得；示現種種變化三業、成本願所應作事。 無分別智 · 後得智 — 緣真如為無分別、緣餘境為後得；四智體一隨用分二（了俗由證真，故緣俗名後得）。 所轉得 — 轉依四義之一；含所顯得（大涅槃）·所生得（大菩提）。 〔梵文為古德所傳發音輔助。〕
八、互讀（唯識系次第：百法 → 三十頌 → 二十論 → 辯中邊論 → 攝大乘論）
- 百法：心法·八識（四智所轉之有漏八·七·六·五識）；心所·遍行五·別境五·善十一（四智各具二十二法所攝）。
- 三十頌：頌二十九（轉依·所轉得）· 頌三十（無漏界·解脫身·法身——四智涅槃所成之果體）——逐頌姊妹。
- 二十論：〔從闕〕主唯識無境、破外執，四智·轉依無正面對位。
- 辯中邊論：得果品（辯轉依·無上果，與此二轉依果相涉）。
- 攝大乘論：彼果智分（「三種佛身：一、自性身，二、受用身，三、變化身，說名彼果智體」〔T1594 0133a14–a15〕——四智現自受用·他受用·變化身，與此三身相攝）；增上慧·無分別智（「無分別智，說名此中增上慧體」〔0133a12–a13〕）。
章內：修習地（§31–32 十地·十勝行·十重障·十真如）· 修習轉依（§33 所轉捨·二麁重）· 究竟位（§35 二轉依果即究竟無漏界·常·安樂·解脫身·法身）。
九、校本定位
頌 T1586〔0061b18–b19〕· 本論 T1585 所轉得釋〔所生得 0056a07–a11·大圓鏡智 0056a13–a16·平等性智 0056a17–a21·妙觀察智 0056a21–a25·成所作智 0056a26–a28·攝二十二法 0056a28–b02·轉八識得四智 0056b02–b06·鏡智緣一切法 0056c06–c13·四智用差別 0056c29–0057a05·結 0057a06–a10〕· 述記 T1830〔圓鏡持業釋 0598c15–c16·平等性即真如 0599a11–a13·妙觀察 0599a22–a24·成所作 0599b02–b03·智用增 0599b15–b16·轉識得智 0599b27–b29〕· 《轉識論》T1587〔0063c04–c10〕。 〔經證〕佛說佛地經 T680〔五法 0721a01–a03·清淨法界 0721a04–a07·大圓鏡智智鏡 0721b12–b15〕。〔論本〕佛地經論 T1530〔大圓鏡智 0302a11–a19·平等性智 0302a19–a22·妙觀察智 0302a22–a26·成所作智 0302a26–a29〕· 大乘莊嚴經論 T1604〔轉八識成四智 0606c26–0607a02·鏡智緣無分不愚諸所識 0607a03–a04·五根轉得作事智 0607b17–b20·四義次第四智起 0607b21–b27〕· 攝大乘論本 T1594〔彼果智·三種佛身 0133a14–a15·增上慧無分別智 0133a12–a13〕。
This chapter expounds the "what is attained through transformation" portion of Triṃśikā verse 29 — treating at length the two attainments-through-transformation (the disclosed attainment · great nirvāṇa / the produced attainment · great enlightenment), great enlightenment being the mind-cluster associated with the four wisdoms (great-mirror · equality-nature · wondrous-observing · accomplishing-what-is-to-be-done), and clarifying the transforming of the eight consciousnesses into the four wisdoms, the stage at which the four wisdoms first arise, the objects of the four wisdoms, and their division between non-discriminating and subsequently-attained [wisdom].
1. Position in Kuiji's Structural Outline
| Outline level | This chapter's place |
|---|---|
| The three-part outline | clarifying the consciousness-only stage (III) — following on "clarifying the marks of consciousness-only" (I) · "clarifying the nature of consciousness-only" (II) |
| The five consciousness-only stages | the stage of provisions → the stage of intensified effort → the stage of penetrating comprehension → the stage of cultivation → the ultimate stage |
| Within the stage of cultivation | brief gloss of the verse → the broad treatment of the foregoing verse (the ten stages · the ten excellent practices · the ten heavy obstructions · the ten kinds of suchness: §31–32) → the "what is attained through transformation" of the four senses of the transformation-of-the-basis (nirvāṇa · enlightenment · the four wisdoms: this chapter) → concluding the verse, taking up only the two attainments-through-transformation |
| Within "what is attained through transformation" | the disclosed attainment (great nirvāṇa · the four kinds of nirvāṇa) → the produced attainment (great enlightenment · the mind-cluster associated with the four wisdoms: setting out its essence · the dharmas it gathers · transforming consciousness to attain wisdom · the stage at which it first arises · the originally-existent perfumed-to-issue · the object and its non-discriminating / subsequently-attained division · the distinctions of function) |
| Verse expounded | the "what is attained through transformation" portion of Triṃśikā verse 29, "then is the transformation-of-the-basis realized" |
The stage of cultivation has, in all, four senses of the transformation-of-the-basis (the path that does the transforming · the basis that is transformed · what is cast off through transformation · what is attained through transformation); the previous chapter (§33) clarified what is cast off through transformation (the two grossnesses), and this chapter clarifies what is attained through transformation. What is attained through transformation is twofold: the disclosed attainment (great nirvāṇa, where the obstruction is removed and the true principle discloses itself), and the produced attainment (great enlightenment, where the seed issues and the wisdom appears) — opening below onto the ultimate stage (§35, the perfect brightness emerged-from-obstruction, the two transformation-of-the-basis fruits being precisely the ultimate untainted realm).
2. Source verse · doctrinal context
２９無得不思議，是出世間智，捨二麁重故，便證得轉依。 〔T1586 0061b18–b19〕
tr. "29. Without attaining, inconceivable, this is the supramundane wisdom; because the two grossnesses are cast off, then is the transformation-of-the-basis realized."
Verse 29 clarifies the transformation-of-the-basis of the stage of cultivation in general; §31–32 expounds its "ten stages · two grossnesses" aspect, while this chapter takes up specifically the "what is attained through transformation" aspect of the closing line "then is the transformation-of-the-basis realized." What the transformation-of-the-basis attains is twofold — great nirvāṇa (disclosed by suchness apart from obstruction) and great enlightenment (produced as, in dependence on the originally-existent wisdom-seed, the obstruction is severed) — great enlightenment being the "mind-cluster associated with the four wisdoms," and the root treatise here treats at length the four wisdoms' essence, gathering, transforming, arising, object, and function.
| Verse-phrase / treatise heading | Doctrinal gate | What it sets forth |
|---|---|---|
| the disclosed attainment 所顯得 | great nirvāṇa | the four kinds of nirvāṇa (originally and by nature pure · with-remainder · without-remainder · non-abiding); only the latter three are named the disclosed attainment |
| the produced attainment 所生得 | great enlightenment | the mind-cluster associated with the four wisdoms — there is an originally-existent capacity-to-produce seed, and because the cognitive obstruction is severed it issues from the seed |
| the four wisdoms · setting out their essence 四智·出體 | distinctions of essence and mark | the great-mirror [wisdom] (apart from discrimination · the bearer of the manifesting seeds · like a mirror manifesting images) · the equality-nature [wisdom] (contemplating self and other as equal · manifesting the enjoyment-bodies and lands for others) · the wondrous-observing [wisdom] (contemplating the proper and the common marks · raining down the great dharma-rain) · accomplishing-what-is-to-be-done [wisdom] (displaying the three transformation-karmas) |
| transforming the eight consciousnesses to attain the four wisdoms 轉八識得四智 | the attaining-through-transformation | transforming the contaminated eighth · seventh · sixth · fifth consciousnesses' associated clusters, attained in sequence; wisdom turns in dependence on consciousness, urging [beings] to rely on wisdom and cast off consciousness |
| the four wisdoms · their objects 四智·所緣 | non-discriminating and subsequently-attained | for the mirror-wisdom · the equality · the accomplishing-what-is-to-be-done, "one view holds…" positions are each set out; the wondrous-observing, in taking the proper and common marks as object, is gathered into both wisdoms |
For the objects of the four wisdoms the root treatise sets out several "one view holds…" positions (the mirror-wisdom takes only suchness as object / takes all dharmas; the equality takes only the pure eighth / takes only suchness / takes both the true and the conventional throughout; the accomplishing-what-is-to-be-done takes only the five present objects / takes the three times throughout), taking "takes all dharmas as object (gathered into both the true-and-conventional wisdoms)" as the correct sense; for the stage at which they first arise it likewise sets out "one view holds…" positions (the mirror-wisdom arising at the adamantine stage / arising on the path of liberation; the accomplishing-what-is-to-be-done arising at the path-of-cultivation stage / arising only upon becoming a Buddha), all of which positions are given in full in the Exposition.
3. Scriptural and treatise grounding (scripture → root śāstra)
Scriptural witnesses
妙生當知，清淨法界者，譬如虛空……如是如來清淨法界，雖復遍至種種相類所知境界，而不可說有種種相，體唯一味。 〔Buddhabhūmi-sūtra T680 0721a04–a07〕
tr. "Wondrous-Born, know that the pure dharma-realm is like space… Thus the Tathāgata's pure dharma-realm, though it reaches everywhere to the knowable object-realms of every kind and class, cannot be said to have various marks: its essence is of a single flavor alone."
有五種法攝大覺地。何等為五？所謂清淨法界、大圓鏡智、平等性智、妙觀察智、成所作智。 〔Buddhabhūmi-sūtra T680 0721a01–a03〕
tr. "There are five dharmas that gather the ground of great enlightenment. What are the five? Namely the pure dharma-realm, the great-mirror wisdom, the equality-nature wisdom, the wondrous-observing wisdom, and the accomplishing-what-is-to-be-done wisdom."
復次妙生！大圓鏡智者，如依圓鏡眾像影現。如是依止如來智鏡，諸處、境、識眾像影現。唯以圓鏡為譬喻者，當知圓鏡、如來智鏡平等平等，是故智鏡名圓鏡智。 〔Buddhabhūmi-sūtra T680 0721b12–b15〕
tr. "Again, Wondrous-Born! As for the great-mirror wisdom: just as, in dependence on a round mirror, the multitude of images appear as reflections, so in dependence on the Tathāgata's wisdom-mirror the multitude of images of the bases, objects, and consciousnesses appear as reflections. That a round mirror alone is taken as the simile — know that the round mirror and the Tathāgata's wisdom-mirror are equal-and-equal, and for this reason the wisdom-mirror is named the great-mirror wisdom."
The Buddhabhūmi-sūtra, with "the pure dharma-realm + the four wisdoms," sets up the five dharmas of the ground of great enlightenment and is the scriptural root for the qualities of the Buddha-fruit; its "the Tathāgata's wisdom-mirror, where the multitude of images of the bases, objects, and consciousnesses appear as reflections" is precisely the authority for the root treatise's "the Buddhabhūmi-sūtra says: the Tathāgata's wisdom-mirror, since the multitude of images of the bases, objects, and consciousnesses appear in it" (proving that the great-mirror wisdom takes all dharmas as object).
Root śāstra (Buddhabhūmi-sūtra-śāstra T1530)
大圓鏡智者，謂離一切我我所執、一切所取能取分別，所緣行相不可了知，不愚不忘一切境界，不分別知境相差別，一切時方無間無斷，永離一切煩惱障垢有漏種子，一切清淨無漏功德種子圓滿，能現能生一切境界諸智影像，一切身土影像所依，任持一切佛地功德，窮未來際無有斷盡，如是名為大圓鏡智。 〔T1530 0302a11–a19〕
tr. "As for the great-mirror wisdom: it is apart from all grasping at self and what-belongs-to-self, and from all discrimination of the grasped and the grasper; its object and mode-of-activity cannot be cognized; it is neither deluded nor forgetful of any object-realm; it does not discriminatingly cognize the distinctions of object-marks; in all times and places it is uninterrupted and unbroken; it has forever left behind all the contaminated seeds of the defilements of the affliction-obstruction's stains; all the pure untainted virtue-seeds are perfected in it; it can manifest and can produce the wisdom-images of all object-realms; it is the support for the images of all bodies and lands; it sustains all the virtues of the Buddha-ground; to the exhaustion of the future limit it has no severing or ending — this is called the great-mirror wisdom."
平等性智者，謂觀自他一切平等，大慈大悲恒共相應常無間斷，建立佛地無住涅槃，隨諸有情所樂，示現受用身土種種影像，妙觀察智不共所依，如是名為平等性智。 〔T1530 0302a19–a22〕
tr. "As for the equality-nature wisdom: it is the contemplation of self and other as all equal; it is constantly and unbrokenly associated with the great loving-kindness and great compassion; it establishes the non-abiding nirvāṇa of the Buddha-ground; following what each sentient being delights in, it displays the various images of the enjoyment-bodies and lands; it is the not-shared support of the wondrous-observing wisdom — this is called the equality-nature wisdom."
妙觀察智者，謂於一切境界差別常觀無礙，攝藏一切陀羅尼門、三摩地門諸妙定等，於大眾會能現一切自在作用，斷一切疑雨大法雨，如是名為妙觀察智。 〔T1530 0302a22–a26〕
tr. "As for the wondrous-observing wisdom: it is the constant and unobstructed contemplation of the distinctions among all object-realms; it gathers and holds all the dhāraṇī-gates and samādhi-gates and the various wondrous concentrations; in the great assembly it can manifest all sovereign functions; it severs all doubt and rains down the great dharma-rain — this is called the wondrous-observing wisdom."
成所作智者，謂能遍於一切世界，隨所應化應熟有情，示現種種無量無數不可思議佛變化事，方便利樂一切有情常無間斷，如是名為成所作智。 〔T1530 0302a26–a29〕
tr. "As for the accomplishing-what-is-to-be-done wisdom: it can, throughout all world-systems, in accordance with the sentient beings to be transformed and ripened, display the various, measureless, countless, inconceivable Buddha-transformation-deeds, skillfully benefitting and gladdening all sentient beings constantly and unbrokenly — this is called the accomplishing-what-is-to-be-done wisdom."
The Buddhabhūmi-sūtra-śāstra glosses the five dharmas of the Buddhabhūmi-sūtra, and its definitions of the four wisdoms are precisely the śāstra-root of the root treatise's four-wisdoms section — the root treatise's "apart from all discrimination · its object and mode-of-activity subtle and hard to know · not deluded · able to manifest and produce the wisdom-images of bodies and lands · uninterrupted and unbroken · to the exhaustion of the future limit · like a great round mirror manifesting the multitude of forms" directly takes up "apart from all grasping at self and what-belongs-to-self · its object and mode-of-activity cannot be cognized · neither deluded nor forgetful · able to manifest and produce the wisdom-images of all object-realms · uninterrupted and unbroken · to the exhaustion of the future limit"; the equality-nature wisdom's "establishes the non-abiding nirvāṇa of the Buddha-ground · the not-shared support of the wondrous-observing wisdom," the wondrous-observing wisdom's "severs all doubt and rains down the great dharma-rain," and the accomplishing-what-is-to-be-done wisdom's "displays the various transformation-deeds · benefits and gladdens sentient beings · constantly and unbrokenly" all issue from this. Dharmapāla's redaction of the four wisdoms has its scripture in the Buddhabhūmi[-sūtra] and its śāstra in the Buddhabhūmi-sūtra-śāstra and the Mahāyānasūtrālaṃkāra.
4. Essentials of the root treatise (Dharmapāla's redaction · T1585)
The produced attainment · great enlightenment
二、所生得，謂大菩提。此雖本來有能生種，而所知障礙故不生；由聖道力，斷彼障故，令從種起，名得菩提。起已相續，窮未來際。此即四智相應心品。 〔T1585 0056a07–a11〕
tr. "Second, the produced attainment, namely great enlightenment. Although it has from the first a capacity-to-produce seed, because the cognitive obstruction obstructs it, it does not arise; by the power of the holy path, that obstruction being severed, it is caused to issue from the seed, and this is named attaining enlightenment. Once arisen, it continues on to the exhaustion of the future limit. This is precisely the mind-cluster associated with the four wisdoms."
1. The great-mirror wisdom
謂此心品，離諸分別，所緣、行相，微細難知，不忘不愚，一切境相，性相清淨，離諸雜染，純淨圓德，現種依持，能現、能生身、土智影，無間無斷，窮未來際，如大圓鏡，現眾色像。 〔T1585 0056a13–a16〕
tr. "This mind-cluster is apart from all discrimination; its object and its mode-of-activity are subtle and hard to know; it is neither forgetful nor deluded; toward all object-marks its nature and marks are pure, apart from all defilement; it is a purely-pure perfect virtue, the bearer of the manifesting seeds; it can manifest and can produce the wisdom-images of bodies and lands; uninterrupted and unbroken, to the exhaustion of the future limit — like a great round mirror manifesting the multitude of forms and images."
2. The equality-nature wisdom
謂此心品，觀一切法，自、他有情，悉皆平等。大慈悲等，恒共相應，隨諸有情所樂，示現受用身、土，影像差別。妙觀察智不共所依，無住涅槃之所建立，一味相續，窮未來際。 〔T1585 0056a17–a21〕
tr. "This mind-cluster contemplates all dharmas, and self and other sentient beings, as all equal. It is constantly associated with the great loving-kindness, compassion, and the rest; following what each sentient being delights in, it displays the distinctions of images of the enjoyment-bodies and lands. It is the not-shared support of the wondrous-observing wisdom, that whereby the non-abiding nirvāṇa is established; of a single flavor it continues on, to the exhaustion of the future limit."
3. The wondrous-observing wisdom
謂此心品，善觀諸法自相、共相，無礙而轉。攝觀無量總持定門，及所發生功德珍寶。於大眾會，能現無邊作用差別，皆得自在，雨大法雨，斷一切疑，令諸有情皆獲利樂。 〔T1585 0056a21–a25〕
tr. "This mind-cluster skillfully contemplates the proper marks and common marks of all dharmas, turning without obstruction. It gathers and contemplates the measureless dhāraṇī- and concentration-gates and the virtue-treasures they bring forth. In the great assembly it can manifest the boundless distinctions of function, all attained in sovereignty; it rains down the great dharma-rain, severs all doubt, and causes all sentient beings to gain benefit and gladness."
4. The accomplishing-what-is-to-be-done wisdom
謂此心品，為欲利樂諸有情故，普於十方，示現種種變化三業，成本願力所應作事。 〔T1585 0056a26–a28〕
tr. "This mind-cluster, in order to benefit and gladden the sentient beings, displays throughout the ten directions the various transformation-deeds of the three karmas [of body, speech, and mind], accomplishing the deeds that the power of the original vow is to do."
The four wisdoms · gathering the twenty-two dharmas · the predominance of the wisdom's function
如是四智相應心品，雖各定有二十二法，能變、所變種現俱生，而智用增，以智名顯。故此四品，總攝佛地一切有為功德皆盡。 〔T1585 0056a28–b02〕
tr. "Each of these four mind-clusters associated with wisdom, though it definitely has twenty-two dharmas, the transformer and the transformed, seed and present-activity, arising together — yet the wisdom's function predominates, and so it is signaled by the name 'wisdom.' Hence these four clusters together gather, without remainder, all the conditioned virtues of the Buddha-ground."
Transforming the eight consciousnesses to attain the four wisdoms
此轉有漏八、七、六、五識相應品，如次而得。智雖非識，而依識轉，識為主故，說轉識得。又有漏位智劣識強，無漏位中，智強識劣。為勸有情依智捨識，故說轉八識而得此四智。 〔T1585 0056b02–b06〕
tr. "These [four wisdoms] transform the associated clusters of the contaminated eighth, seventh, sixth, and fifth consciousnesses, attained in sequence. Although wisdom is not consciousness, it turns in dependence on consciousness, and because consciousness is the principal one, it is said to be 'transforming consciousness to attain [wisdom].' Again, in the contaminated stage wisdom is weak and consciousness strong, while in the untainted stage wisdom is strong and consciousness weak. In order to urge sentient beings to rely on wisdom and cast off consciousness, it is said that 'transforming the eight consciousnesses' attains these four wisdoms."
The mirror-wisdom takes all dharmas as object (the correct sense)
此品緣一切法，《莊嚴論》說：大圓鏡智，於一切境，不愚迷故。《佛地經》說：如來智鏡，諸處、境、識，眾像現故。又此決定緣無漏種，及身、土等諸影像故，行、緣微細，說不可知，如阿賴耶，亦緣俗故。緣真如故，是無分別；緣餘境故，後得智攝。其體是一，隨用分二。了俗由證真，故說為後得。餘一分二，准此應知。 〔T1585 0056c06–c13〕
tr. "This cluster takes all dharmas as object. The Sūtrālaṃkāra says: the great-mirror wisdom, toward all objects, is not deluded. The Buddhabhūmi-sūtra says: the Tathāgata's wisdom-mirror, since the multitude of images of the bases, objects, and consciousnesses appear in it. Moreover, it definitely takes as object the untainted seeds and the various images of bodies, lands, and the rest; its mode-of-activity and object being subtle, it is said to be uncognizable — like the ālaya, which also takes the conventional as object. Because it takes suchness as object, it is non-discriminating; because it takes the remaining objects as object, it is gathered into the subsequently-attained wisdom. Its essence is one; following its function it is divided into two. The cognizing of the conventional is by way of realizing the true, and so it is said to be 'subsequently-attained.' The remaining [wisdoms], each divided into two, should be understood on this model."
The distinctions of function of the four wisdoms
此四心品，雖皆遍能緣一切法，而用有異：謂鏡智品，現自受用身、淨土相，持無漏種；平等智品，現他受用身、淨土相；成事智品，能現變化身及土相；觀察智品，觀察自、他功能過失，雨大法雨，破諸疑網，利樂有情。 〔T1585 0056c29–0057a05〕
tr. "Although each of these four mind-clusters can throughout take all dharmas as object, their functions differ: the mirror-wisdom cluster manifests the marks of the self-enjoyment body and pure land, and bears the untainted seeds; the equality-wisdom cluster manifests the marks of the other-enjoyment body and pure land; the accomplishing-deeds-wisdom cluster can manifest the marks of the transformation body and land; the observing-wisdom cluster contemplates the capacities and faults of self and other, rains down the great dharma-rain, breaks the various nets of doubt, and benefits and gladdens sentient beings."
Conclusion · taking up only the two attainments-through-transformation
此四心品，名所生得。此所生得，總名菩提；及前涅槃，名所轉得。雖轉依義總有四種，而今但取二所轉得。頌說「證得轉依」言故。此修習位說能證得，非已證得，因位攝故。 〔T1585 0057a06–a10〕
tr. "These four mind-clusters are named the produced attainment. This produced attainment is named, all together, enlightenment; and together with the foregoing nirvāṇa it is named what is attained through transformation. Although the sense of the transformation-of-the-basis has, in all, four kinds, here only the two attainments-through-transformation are taken up — because the verse says 'the transformation-of-the-basis is realized.' This stage of cultivation speaks of the capacity-to-realize, not of having-realized, since it is gathered under the causal stage."
Essentials: the root treatise gathers what is attained through transformation under the two gates "the disclosed attainment (nirvāṇa) · the produced attainment (enlightenment)," enlightenment opened out separately being the mind-cluster associated with the four wisdoms. The four wisdoms' essence is set out by "disclosing the essence through its function": the mirror-wisdom is apart from discrimination, the bearer of the manifesting seeds, able to manifest and produce the wisdom-images of bodies and lands, likened to a great round mirror manifesting images; the equality-nature contemplates self and other as equal, manifests the other-enjoyment bodies and lands, is the not-shared support of the wondrous-observing, and establishes the non-abiding nirvāṇa; the wondrous-observing contemplates the proper and common marks, gathers and holds the concentration-gates, rains the dharma-rain and severs doubt; the accomplishing-what-is-to-be-done displays the three transformation-karmas and accomplishes the deeds of the original vow. Each of the four wisdoms has twenty-two dharmas (one mind-king · the five universal · the five object-specific · the eleven wholesome), and because the wisdom's function predominates it is signaled by the name "wisdom" alone, gathering without remainder the conditioned virtues of the Buddha-ground. The attaining-through-transformation gate clarifies that "transforming the contaminated eighth, seventh, sixth, and fifth consciousnesses attains the four wisdoms in sequence"; wisdom is not consciousness yet turns in dependence on consciousness, and because consciousness is the principal one it is said to be "transforming consciousness to attain," this saying being set up to urge sentient beings to rely on wisdom and cast off consciousness. The object gate takes the mirror-wisdom's "taking all dharmas as object" as correct — taking suchness as object it is non-discriminating, taking the remaining objects as object it is subsequently-attained, the essence one and the function two (the cognizing of the conventional being by way of realizing the true, hence its taking the conventional as object is named subsequently-attained), with the other three wisdoms understood on this model. It closes by gathering the verse so as to take up only the two attainments-through-transformation, and this stage being the "capacity-to-realize," not the "having-realized" (since it is gathered under the causal stage).
5. Divergent readings across the masters (Kuiji, Shuji T1830)
「圓鏡」即智，持業釋。「相應心品」言，通相應法。 〔T1830 0598c15–c16〕
tr. "'Round mirror' just is the wisdom — a karmadhāraya gloss (the appositional gloss, where the qualifier just is the qualified). The phrase 'associated mind-cluster' extends to the associated dharmas."
「平等性」，真如理，智緣於此故言平等。此在因中有我執故，自他差別，今無我故，自他平等。 〔T1830 0599a11–a13〕
tr. "'The equality-nature' is the principle of suchness; because the wisdom takes this as object it is called equality. At the causal stage, since there was grasping at self, self and other were distinct; now, since there is no self, self and other are equal."
神用莫方稱之為「妙」，具緣諸法自共相等，名為「觀察」，籌量境相妙用勝故。 〔T1830 0599a22–a24〕
tr. "Its divine functioning being beyond compass, it is called 'wondrous'; its taking as object together the proper and common marks and the rest of all dharmas, it is called 'observing' — because in weighing the object-marks its wondrous functioning is superior."
所作之成，成所作即智故，《佛地論》第七說。 〔T1830 0599b02–b03〕
tr. "The accomplishing of what is to be done — 'accomplishing-what-is-to-be-done' just is the wisdom, as the Buddhabhūmi-śāstra, fascicle seven, says."
「智」者，決斷了達之義，彼位決斷了達相顯，故「智用增」。 〔T1830 0599b15–b16〕
tr. "'Wisdom' has the sense of deciding-and-thoroughly-understanding; at that stage the mark of deciding-and-thoroughly-understanding is manifest, and so 'the wisdom's function predominates.'"
識是分別有漏位，強智為決斷無漏位勝，轉強得強，故言得智。 〔T1830 0599b27–b29〕
tr. "Consciousness is the discriminating, contaminated-stage one, strong; wisdom is the deciding, untainted-stage one, superior; transforming the strong one attains the strong one, and so it is said 'attaining wisdom.'"
Kuiji sets up his own gloss for the name of each of the four wisdoms: for the great-mirror wisdom, "the round mirror just is the wisdom," a karmadhāraya gloss (the round mirror being the simile, which just is this object-taking wisdom — the simile being that wisdom can manifest the multitude of images); for the equality-nature wisdom, "the equality-nature just is the principle of suchness" (because the wisdom takes suchness as object it is named equality; at the causal stage, since there was grasping at self, self and other were distinct, and now, since there is no self, self and other are equal); for the wondrous-observing wisdom, "its divine functioning beyond compass is called wondrous · its weighing of the object-marks is named observing"; for the accomplishing-what-is-to-be-done wisdom, "the accomplishing of what is to be done — accomplishing-what-is-to-be-done just is the wisdom." He also glosses the reason for "the wisdom's function predominates" — "wisdom" has the sense of deciding-and-thoroughly-understanding, and at the untainted stage the mark of deciding-and-thoroughly-understanding is manifest, and further, at the contaminated stage consciousness is strong (discriminating) and at the untainted stage wisdom is superior (deciding), and transforming the strong one attains the strong one, hence "transforming consciousness to attain wisdom." The binding of "the transformer · the transformed" (the transformer being the seeing-part / the consciousness's own substance / the seeds, the transformed being the mark-part / the two parts mark-and-seeing / the present-activity), and the judging of the several "one view holds…" positions on the stage at which the four wisdoms first arise (the dispute over the mirror-wisdom arising at the adamantine stage versus arising on the path of liberation, distinguished by matching the seed and present-activity as simultaneous or non-simultaneous), the Shuji details.
6. Rendering of terms · old-translation comparison (Xuanzang ↔ Paramārtha, Zhuanshi lun)
| Sense | Xuanzang, Cheng Weishi Lun (the four wisdoms per the Buddhabhūmi-sūtra) | Paramārtha, Zhuanshi lun |
|---|---|---|
| the transformation-of-the-basis fruit · wisdom | the mind-cluster associated with the four wisdoms (great-mirror · equality-nature · wondrous-observing · accomplishing-what-is-to-be-done) 四智相應心品 | the supramundane non-discriminating wisdom · the suchness-wisdom 出世無分別智 · 如如智 ("this wisdom is named the supramundane non-discriminating wisdom; it is precisely the no-distinction of object and wisdom, named the suchness-wisdom" 「是智名出世無分別智，即是境智無差別，名如如智」〔0063c04–c05〕) |
| the transformation-of-the-basis | then is the transformation-of-the-basis realized 便證得轉依 | the transformation-of-the-basis 轉依 ("also named the transformation-of-the-basis: casting off the basis of birth-and-death and resting only on the basis of the principle" 「亦名轉依，捨生死依，但依如理故」〔0063c05–c06〕) |
| what is severed | casting off the two grossnesses (the seeds of the two obstructions, affliction and cognitive) 捨二麁重 | the grossness and the grasping, both exhausted 麁重及執二俱盡 ("the grossness is the discriminated-imagined nature, the grasping is the other-dependent nature" 「麁重即分別性，執即依他性」〔0063c07〕) |
| the nirvāṇa fruit | great nirvāṇa (the four kinds of nirvāṇa) 大涅槃（四種涅槃） | the outflow-less realm · the abiding fruit 無流界 · 常住果 ("this is named the outflow-less realm… this is named the abiding fruit" 「是名無流界……是名常住果」〔0063c07–c09〕) |
| enlightenment · body | enlightenment (the four wisdoms) · the three bodies 菩提（四智）· 三身 | the liberation-body · the dharma-body 解脫身 · 法身 ("this is named the liberation-body, which among the three bodies is just the dharma-body" 「是名解脫身，於三身中即法身」〔0063c09–c10〕) |
Paramārtha's Zhuanshi lun does not set up "the four wisdoms" as a separate heading, but with "the supramundane non-discriminating wisdom · the suchness-wisdom" gathers together the wisdom attained in the transformation-of-the-basis, and matches it one by one with the outflow-less realm · the abiding fruit · the liberation-body · the dharma-body — this being precisely the old-translation correspondence of Triṃśikā verse 29 (the transformation-of-the-basis) and verse 30 (the untainted realm · permanence · the liberation-body · the dharma-body); Xuanzang, following the five dharmas of the Buddhabhūmi-sūtra, opens out separately "the mind-cluster associated with the four wisdoms," denser in his division of the stages of wisdom.
7. Key terms
The mind-cluster associated with the four wisdoms — the essence of great enlightenment; the four wisdoms attained by transforming the associated clusters of the contaminated eight consciousnesses, together with their associated mind-kings and mental factors (twenty-two dharmas each). The great-mirror wisdom (ādarśa-jñāna) — attained by transforming the eighth consciousness; apart from all discrimination, the bearer of the manifesting seeds, able to manifest and produce the wisdom-images of bodies and lands, like a great round mirror manifesting the multitude of forms and images. The equality-nature wisdom (samatā-jñāna) — attained by transforming the seventh consciousness; contemplating self and other as equal, manifesting the other-enjoyment bodies and lands, establishing the non-abiding nirvāṇa. The wondrous-observing wisdom (pratyavekṣaṇā-jñāna) — attained by transforming the sixth consciousness; skillfully contemplating the proper marks and common marks, gathering and holding the concentration-gates, raining down the great dharma-rain and severing doubt. The accomplishing-what-is-to-be-done wisdom (kṛtyānuṣṭhāna-jñāna) — attained by transforming the first five consciousnesses; displaying the various transformation-karmas of the three [doors], accomplishing the deeds the original vow is to do. Non-discriminating wisdom · subsequently-attained wisdom — taking suchness as object it is non-discriminating, taking the remaining objects as object it is subsequently-attained; the four wisdoms are one in essence, divided into two following their function (the cognizing of the conventional being by way of realizing the true, hence taking the conventional as object is named subsequently-attained). What is attained through transformation — one of the four senses of the transformation-of-the-basis; comprising the disclosed attainment (great nirvāṇa) · the produced attainment (great enlightenment). 〔Sanskrit forms are a pronunciation aid transmitted by the ancient masters.〕
8. Cross-reading (the Yogācāra sequence: Baifa → Triṃśikā → Viṃśatikā → Madhyāntavibhāga → Mahāyānasaṃgraha)
- Baifa (Hundred Dharmas): the mind-dharmas · the eight consciousnesses (the contaminated eighth · seventh · sixth · fifth consciousnesses that the four wisdoms transform); the mental factors · the five universal · the five object-specific · the eleven wholesome (the twenty-two dharmas each of the four wisdoms gathers).
- Triṃśikā: verse 29 (the transformation-of-the-basis · what is attained through transformation) · verse 30 (the untainted realm · the liberation-body · the dharma-body — the fruit-essence accomplished by the four wisdoms and nirvāṇa) — the verse-by-verse sister.
- Viṃśatikā: 〔wanting〕 it chiefly [treats] consciousness-only-without-object and refutes outer grasping, with no head-on correspondent to the four wisdoms · the transformation-of-the-basis.
- Madhyāntavibhāga: the Attaining-the-Fruit chapter (treating the transformation-of-the-basis · the unsurpassed fruit, bearing on these two transformation-of-the-basis fruits).
- Mahāyānasaṃgraha: the That-Fruit-Wisdom division ("the three kinds of Buddha-body: first, the self-nature body; second, the enjoyment body; third, the transformation body — these are named the essence of that-fruit-wisdom" 「三種佛身：一、自性身，二、受用身，三、變化身，說名彼果智體」〔T1594 0133a14–a15〕 — the four wisdoms manifesting the self-enjoyment · other-enjoyment · transformation bodies, mutually gathered with these three bodies); the superior-wisdom · non-discriminating wisdom ("the non-discriminating wisdom is named the essence of the superior wisdom herein" 「無分別智，說名此中增上慧體」〔0133a12–a13〕).
Within the chapter: the cultivation-ground (§31–32 the ten stages · the ten excellent practices · the ten heavy obstructions · the ten kinds of suchness) · the cultivation-transformation-of-the-basis (§33 what is cast off through transformation · the two grossnesses) · the ultimate stage (§35 the two transformation-of-the-basis fruits being precisely the ultimate untainted realm · permanence · bliss · the liberation-body · the dharma-body).
9. Collation position
Verse T1586 〔0061b18–b19〕 · root T1585 the exposition of what is attained through transformation 〔the produced attainment 0056a07–a11 · the great-mirror wisdom 0056a13–a16 · the equality-nature wisdom 0056a17–a21 · the wondrous-observing wisdom 0056a21–a25 · the accomplishing-what-is-to-be-done wisdom 0056a26–a28 · gathering the twenty-two dharmas 0056a28–b02 · transforming the eight consciousnesses to attain the four wisdoms 0056b02–b06 · the mirror-wisdom takes all dharmas as object 0056c06–c13 · the distinctions of function of the four wisdoms 0056c29–0057a05 · conclusion 0057a06–a10〕 · Shuji T1830 〔the round-mirror karmadhāraya gloss 0598c15–c16 · the equality-nature just is suchness 0599a11–a13 · the wondrous-observing 0599a22–a24 · the accomplishing-what-is-to-be-done 0599b02–b03 · the wisdom's function predominates 0599b15–b16 · transforming consciousness to attain wisdom 0599b27–b29〕 · Zhuanshi lun T1587 〔0063c04–c10〕. 〔Scripture〕 Buddhabhūmi-sūtra T680 〔the five dharmas 0721a01–a03 · the pure dharma-realm 0721a04–a07 · the great-mirror wisdom's wisdom-mirror 0721b12–b15〕. 〔Śāstra〕 Buddhabhūmi-sūtra-śāstra T1530 〔the great-mirror wisdom 0302a11–a19 · the equality-nature wisdom 0302a19–a22 · the wondrous-observing wisdom 0302a22–a26 · the accomplishing-what-is-to-be-done wisdom 0302a26–a29〕 · Mahāyānasūtrālaṃkāra T1604 〔transforming the eight consciousnesses into the four wisdoms 0606c26–0607a02 · the mirror-wisdom takes [all], not deluded, [knows] all that is cognized 0607a03–a04 · the five faculties transformed to attain the accomplishing-deeds wisdom 0607b17–b20 · the four wisdoms arising in the sequence of the four senses 0607b21–b27〕 · Mahāyānasaṃgraha-mūla T1594 〔that-fruit-wisdom · the three kinds of Buddha-body 0133a14–a15 · the superior-wisdom non-discriminating wisdom 0133a12–a13〕.