Cheng Weishi Lun, Fascicle 8
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。
These are obtained, in this order, by transforming the defiled eighth, seventh, sixth and fifth consciousnesses and their associated categories. Though wisdom is not consciousness, it is transformed in dependence on consciousness, with consciousness as the main factor, so it is said to be obtained by transforming consciousness. Moreover, in the defiled stage wisdom is weak and consciousness strong, while in the undefiled stage wisdom is strong and consciousness weak. To encourage sentient beings to rely on wisdom and abandon consciousness, it is said that by transforming the eight consciousnesses one obtains these four wisdoms.
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。
For the mental category associated with the Great Mirror Wisdom, one view holds that when the vajra-like concentration of the Bodhisattva appears, it first arises, because the seeds of the ripening consciousness and the seeds of the extremely subtle cognitive obstruction are abandoned at the same time; if the Mirror Wisdom did not arise at that time, there would be no consciousness able to hold the pure seeds.
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。
Another view holds that this category arises first only at the moment of the path of liberation, when one first becomes a Buddha; the seeds of the ripening consciousness, when the vajra-like concentration appears, are not yet abandoned all at once, since they do not oppose the uninterrupted path.
非障有漏、劣無漏法，但與佛果定相違故；金剛喻定無所燻識，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。
It is not that it obstructs defiled and inferior undefiled dharmas, but that it is certainly opposed to the Buddha fruit alone; the vajra-like concentration has no perfumed consciousness, and since the undefiled does not increase, one should become a Buddha. For this reason this category, from the first becoming a Buddha to the end of the future, continues without interruption, holding the undefiled seeds so that they are not lost.
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。
The mental category associated with the Wisdom of Equality first arises at the stage when the Bodhisattva first attains the path of seeing, because it opposes the two attachments. In the later ten grounds, since attachment is not yet severed, in the defiled and other stages it may be interrupted; after the Dharma Cloud ground, it continues, depending on the pure eighth consciousness, to the end of the future.
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。
For the mental category associated with the Wisdom of Wondrous Observation, the category of contemplation of the emptiness of self first arises also in the stage of seeing of the two vehicles. After that it continues in turn to the stage of no more learning, or to the end of the Bodhisattva's grounds of understanding and practice, or to higher stages, and unless it is defiled or there is no mind, it may all arise.
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。
The category of contemplation of the emptiness of dharmas first arises in the Bodhisattva's stage of seeing, and after that continues in turn up to higher stages, and unless it is defiled, or the fruit of wisdom of the emptiness of self, or there is no mind, it may all arise.
成所作智相應心品，有義：菩薩修道位中，後得引故，亦得初起。
For the mental category associated with the Wisdom of Accomplishing What Is to Be Done, one view holds that in the Bodhisattva's stage of the path of cultivation, since it is led by subsequent attainment, it also first arises.
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。
Another view holds that it first arises only on becoming a Buddha. This is because in the ten grounds the eyes and so on, which are transformed from the ripening consciousness, are not undefiled; the defiled and uncommon must share the same objects, and it does not accord with principle that the faculty produce undefiled consciousness. The two differ in clarity and dimness toward objects. For this reason this category arises only when one becomes a Buddha, relying on undefiled faculties, and is often interrupted, since it arises through intention.
此四種性雖皆本有，而要燻發方得現行，因位漸增，佛果圓滿，不增不減，盡未來際，但從種生；不燻成種，勿前佛德勝後佛故。
Although these four kinds of nature are all originally present, they must be perfumed to arise in action, increasing gradually in the causal stage, and when the Buddha fruit is perfect they neither increase nor decrease, arising only from seeds to the end of the future; if they were not perfumed into seeds, the Buddha's virtues would not be superior to those of later Buddhas.
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。
For the mental category associated with the Great Mirror Wisdom, one view holds that it takes only suchness as its object, being non-discriminating and not the wisdom of subsequent attainment, since its modes and objects cannot be known.
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。
Another view holds that this category takes all dharmas; the Ornament of the Mahayana says that the Great Mirror Wisdom is not ignorant or deluded toward all objects. The Buddhabhumi Sutra says that the Tathagata's wisdom mirror shows many images in all places, objects and consciousnesses. And this must take the undefiled seeds and the images of body, land and so on, with subtle modes and objects, said to be unknowable, like the alaya consciousness, which also takes the conventional.
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。
Because it takes suchness, it is non-discriminating; because it takes the other objects, it is included in the wisdom of subsequent attainment. Its substance is one, and by function it is divided into two. Understanding the conventional by realizing the true, it is called subsequent attainment. The same should be understood for the division of the other single ones into two.
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。
For the mental category associated with the Wisdom of Equality, one view holds that it takes only the pure eighth consciousness, as the defiled seventh takes the store consciousness. Another view holds that it takes only suchness as its object, taking the equal nature of all dharmas. Another view holds that it takes both true and conventional as its objects, since the Buddhabhumi Sutra says that the Wisdom of Equality realizes ten kinds of equality. The Ornament of the Mahayana says that it takes the equality of self and others of all sentient beings, and following others' understanding manifests boundless images of Buddhas. For this reason this category takes both true and conventional and is included in both wisdoms, which is not contrary to principle.
妙觀察智相應心品，緣一切法自相、共相，皆無障礙，二智所攝。
The mental category associated with the Wisdom of Wondrous Observation takes the particular and general characteristics of all dharmas without any obstruction and is included in both wisdoms.
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。
For the mental category associated with the Wisdom of Accomplishing What Is to Be Done, one view holds that it takes only the five present objects, since the Ornament of the Mahayana says that each of the Tathagata's five faculties operates on all five objects. Another view holds that this category can also take dharmas of the three times universally, which is not contrary to correct principle, since the Buddhabhumi Sutra says that the Wisdom of Accomplishing What Is to Be Done arises, performs transformations of the three karmas, discerns the differences in sentient beings' minds and conduct, and comprehends meanings of past, future and present. If it did not take them universally, it would not have this capacity. Yet this mental category, by the power of intention and delight, takes one dharma, or two, or many. And in saying the five faculties operate on five objects, it does not say only that, so they do not contradict one another. It arises according to intention and takes objects of appearances, arising in the work of transformation, so it is included in the wisdom of subsequent attainment.
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。
Although these four mental categories can all take all dharmas universally, their functions differ: the Mirror Wisdom category manifests the aspect of the self-enjoyment body and pure land and holds the undefiled seeds; the Wisdom of Equality category manifests the aspect of the other-enjoyment body and pure land; the Wisdom of Accomplishing category can manifest transformation bodies and the aspect of lands; the Wisdom of Observation category observes the merits and faults of self and others, pours down the great Dharma rain, breaks the net of doubts, and benefits and gladdens sentient beings.
如是等門，差別多種。
There are many such differences among such gates.
此四心品，名所生得。
These four mental categories are called what is produced and attained.
此所生得，總名菩提；及前涅槃，名所轉得。
What is produced and attained is called bodhi as a whole; and the nirvana described earlier is called what is transformed and attained.
雖轉依義總有四種，而今但取二所轉得。頌說「證得轉依」言故。
Although the transformation of the basis has four meanings in all, here only the two kinds of transformed attainment are taken, since the verse says "realizing the transformation of the basis."
此修習位說能證得，非已證得，因位攝故。
This stage of cultivation is said to be able to realize it, not to have already realized it, since it is included in the causal stage.
後究竟位，其相云何？
In the later ultimate stage, what are its characteristics?
頌曰：
The verse says:
３０此即無漏界，不思議善常，
30. This is the undefiled realm, inconceivable, good, constant,
安樂解脫身，大牟尼名法。
the body of peace, joy and liberation, the Great Muni, called the Dharma.
論曰：前修習位所得轉依，應知即是究竟位相。
The treatise says: the transformation of the basis attained in the earlier stage of cultivation should be known as just the characteristics of the ultimate stage.
「此」謂此前二轉依果，即是究竟無漏界攝。
"This" means the two fruits of the transformation of the basis before, which are just included in the ultimate undefiled realm.
諸漏永盡，非漏隨增，性淨圓明，故名無漏。
All outflows are permanently exhausted, not that outflows increase, and its nature is pure and perfectly bright, so it is called undefiled.
「界」是藏義，此中含容無邊希有大功德故；或是因義，能生五乘世、出世間利樂事故。
"Realm" (dhatu) means storehouse, because it contains boundless rare and great merits; or it means cause, since it can produce the beneficial and joyful affairs of the worlds and the beyond-worldly in the five vehicles.
清淨法界，可唯無漏攝，四智心品，如何唯無漏？
The pure dharma realm may be included only in the undefiled, but how are the mental categories of the four wisdoms only undefiled?
道諦攝故，唯無漏攝，謂佛功德及身、土等皆是無漏種性所生，有漏法種已永捨故。
Because they are included in the truth of the path, they are included only in the undefiled; that is, the Buddha's merits and the body, land and so on are all produced from undefiled seed-nature, since the seeds of defiled dharmas have been permanently discarded.
雖有示現作生死身、業煩惱等，似苦、集諦，而實無漏，道諦所攝。
Although there are manifested births in bodies of birth and death, and karma, afflictions and so on, seemingly the truths of suffering and origin, in reality they are undefiled and included in the truth of the path.
《集論》等說：十五界等，唯是有漏，如來豈無五根、五識、五外界等？
The Compendium of Abhidharma and others say that the fifteen realms and so on are only defiled; does the Tathagata not have the five faculties, five consciousnesses, five external realms and so on?
有義：如來功德、身、土，甚深微妙，非有非無，離諸分別，絕諸戲論，非界、處等法門所攝，故與彼說理不相違。
One view holds that the Tathagata's merits, body and land are profound and subtle, neither existent nor non-existent, free of all discriminations and cutting off all conceptual proliferation, and are not included in dharma gates such as realms and sense-bases, so they do not contradict that teaching.
有義：如來五根、五境妙定生故，法界色攝，非佛五識，雖依此變，然麁、細異，非五境攝。如來五識，非五識界，經說佛心恆在定故，論說五識性散亂故。
Another view holds that the Tathagata's five faculties and five objects are produced by wondrous concentration and so are included in the form of the dharma realm; the Buddha's five consciousnesses, although they transform in dependence on this, differ in being coarse or subtle and are not included in the five objects. The Tathagata's five consciousnesses are not the realms of five consciousnesses, since the sutras say that the Buddha's mind is always in concentration, and the treatise says that the nature of the five consciousnesses is scattered.
成所作智何識相應？
With which consciousness is the Wisdom of Accomplishing What Is to Be Done associated?
第六相應，起化用故。與觀察智性有何別？彼觀諸法自、共相等，此唯起化，故有差別。此二智品應不並生，一類二識不俱起故。許不並起，於理無違；同體用分，俱亦非失。
It is associated with the sixth, since it arises the function of transformation. What distinguishes it from the Wisdom of Observation? That one observes the particular and general characteristics of dharmas, while this only arises transformation, so there is a difference. These two kinds of wisdom categories should not arise together, since two consciousnesses of one kind do not arise together. Allowing them not to arise together is not contrary to principle; and if of one substance with different functions, their being together is also not a fault.
或與第七淨識相應，依眼等根，緣色等境，是平等智作用差別，謂淨第七起他受用身土相者，平等品攝，起變化者，成事品攝。
Or it is associated with the pure seventh consciousness, relying on the eyes and other faculties and taking form and other objects, as a difference in the function of the Wisdom of Equality: the pure seventh that arises the other-enjoyment body and land aspects is included in the Equality category, and that which arises transformations is included in the Accomplishing category.
豈不此品，轉五識得？
Is this category not obtained by transforming the five consciousnesses?
非轉彼得，體即是彼。如轉生死言得涅槃，不可涅槃同生死攝，是故於此，不應為難。
It is not obtained by transforming them; its substance is just them. It is like saying nirvana is obtained by transforming birth and death, though one cannot say nirvana is included in birth and death, so one should not raise difficulty about this.
有義：如來功德、身、土，如應攝在蘊、處、界中，彼三皆通有漏、無漏。
One view holds that the Tathagata's merits, body and land are, as appropriate, included in the aggregates, sense-bases and realms, and those three all include both defiled and undefiled.
《集論》等說：十五界等唯有漏者，彼依二乘麁淺境說，非說一切。謂餘成就十八界中，唯有後三，通無漏攝，佛成就者，雖皆無漏，而非二乘所知境攝。
The Compendium of Abhidharma and others say that the fifteen realms and so on are only defiled; this is said in relation to the coarse and shallow objects of the two vehicles and not about everything. That is, among the other eighteen realms that are accomplished, only the last three include the undefiled, and what the Buddha accomplishes, though all undefiled, is not included in the objects known by the two vehicles.
然餘處說，佛功德等非界等者，不同二乘劣智所知界等相故，理必應爾。
Yet in other places it is said that the Buddha's merits and so on are not realms and so on, differing from the characteristics of realms and so on known by the lesser wisdom of the two vehicles; the principle must be so.
所以者何？說有為法皆蘊攝故；說一切法界、處攝故；十九界等，聖所遮故；若絕戲論，便非界等。亦不應說，即無漏界、善、常、安樂、解脫身等。又處處說：轉無常蘊，獲得常蘊，界、處亦然；寧說如來非蘊、處、界？故言非者，是密意說。
Why? Because it is said that conditioned dharmas are all included in the aggregates; that all dharmas are included in realms and sense-bases; that the nineteen realms and so on are excluded by the holy ones; and that if conceptual proliferation is cut off, then it is not realms and so on. It also should not be said that it is just the undefiled realm, good, constant, the body of peace, joy and liberation, and so on. And in many places it is said: transforming the impermanent aggregates, one obtains the permanent aggregates, and likewise for sense-bases and realms; how can one say that the Tathagata is not aggregates, sense-bases and realms? So the "not" is said with hidden intent.
又說五識性散亂者，說餘成者，非佛所成。
It is also said that the nature of the five consciousnesses is scattered, which refers to other accomplished ones and not to what is accomplished by the Buddha.
故佛身中，十八界等，皆悉具足，而純無漏。
So in the Buddha's body, the eighteen realms and so on are all complete, but purely undefiled.
此轉依果，又不思議，超過尋思言議道故；微妙甚深自內證故；非諸世間喻所喻故。
This fruit of the transformation of the basis is also inconceivable, since it surpasses the paths of reflection, speech and discussion; it is profound and subtle, realized within oneself; and it cannot be illustrated by any worldly analogy.
此又是善，白法性故；清淨法界，遠離生滅，極安隱故；四智心品，妙用無方，極巧便故；二種皆有順益相故；違不善故俱說為善。
It is also good, because of the nature of white dharmas; the pure dharma realm is far from arising and ceasing and extremely peaceful; the mental categories of the four wisdoms have wondrous functions without limit and extreme skill; both kinds have the aspect of accordance and benefit; and because they oppose the unwholesome, both are called good.
論說處等，八唯無記，如來豈無五根、三境？此中三釋，廣說如前。一切如來身、土等法皆滅道攝，故唯是善，聖說滅道唯善性故，說佛土等，非苦、集故；佛識所變有漏、不善、無記相等，皆從無漏善種所生，無漏善攝。
The treatise says that among the sense-bases and so on, eight are only neutral; does the Tathagata not have the five faculties and three objects? There are three explanations here, set out broadly as before. All the Tathagatas' bodies, lands and other dharmas are included in the path of cessation, and so are only good, since the holy teaching says the path of cessation is only of good nature, and it says the Buddha lands and so on are not suffering or origin; the defiled, unwholesome, neutral aspects and so on that are transformed by the Buddha's consciousness are all produced from undefiled good seeds, and are included in the undefiled good.
此又是常，無盡期故。清淨法界，無生無滅，性無變易，故說為常；四智心品所依常故，無斷盡故，亦說為常。非自性常，從因生故，生者歸滅，一向記故。不見色心，非無常故。然四智品，由本願力，所化有情，無盡期故，窮未來際無斷、無盡。
It is also constant, because it has no end. The pure dharma realm is without arising or ceasing and its nature does not change, so it is called constant; the mental categories of the four wisdoms are also called constant because their basis is constant and they have no end or exhaustion. It is not constant in nature, since it arises from causes, and what arises returns to cessation, always recorded as such. It is not impermanent in that form and mind are not seen. Yet because of the power of the original vow, the sentient beings to be transformed by the four wisdoms are without end, and so it is without interruption and exhaustion to the end of the future.
此又安樂，無逼惱故。清淨法界，眾相寂靜，故名安樂。四智心品永離惱害，故名安樂。此二自性，皆無逼惱，及能安樂一切有情，故二轉依，俱名安樂。
It is also peaceful and joyful, because it has no oppression. The pure dharma realm, with all aspects still, is called peace and joy; the mental categories of the four wisdoms, permanently free of affliction and harm, are called peace and joy. Both of these natures are free of oppression and can bring peace and joy to all sentient beings, so both transformations of the basis are called peace and joy.
二乘所得二轉依果，唯永遠離煩惱障縛，無殊勝法故，但名解脫身。
The two fruits of the transformation of the basis attained by the two vehicles are only the permanent separation from bondage by the afflictive obstruction, without superior dharmas, so they are called only the body of liberation.
大覺世尊，成就無上寂默法，故名大牟尼。此牟尼尊所得二果，永離二障，亦名法身。無量無邊力無畏等，大功德法所莊嚴故。
The Greatly Awakened World-Honored One has accomplished the unsurpassed dharma of stillness and silence, and so is called the Great Muni. The two fruits attained by this Muni honor are permanently free of the two obstructions and are also called the Dharma body, because they are adorned by dharmas of great merit such as immeasurable boundless powers and fearlessnesses.
體、依、聚義，總說名身。故此法身，五法為性，非淨法界獨名法身，二轉依果，皆此攝故。
Substance, basis and collection are together called body. So this Dharma body has the five dharmas as its nature; it is not only the pure dharma realm that is called the Dharma body, as both fruits of the transformation of the basis are included in it.
如是法身，有三相別：一、自性身，謂諸如來真淨法界，受用、變化平等所依，離相寂然，絕諸戲論，具無邊際真常功德，是一切法平等實性，即此自性，亦名法身，大功德法所依止故。
This Dharma body is distinguished by three aspects. First, the self-nature body: the true pure dharma realm of the Tathagatas, the common basis of the enjoyment and transformation bodies, serene and free of marks, cutting off all conceptual proliferation, endowed with boundless true and constant merits, and the equal true nature of all dharmas. This self-nature is also called the Dharma body, because it is the basis of the dharmas of great merit.
二、受用身，此有二種：一、自受用，謂諸如來三無數劫，修集無量福慧資糧，所起無邊真實功德，及極圓、淨、常、遍色身，相續湛然，盡未來際，恆自受用廣大法樂。
Second, the enjoyment body, which is of two kinds. First, the self-enjoyment body: the boundless true merits arisen from the Tathagatas' cultivation and gathering of immeasurable stores of merit and wisdom over three countless kalpas, together with the extremely perfect, pure, constant and pervasive form body, which continues serenely to the end of the future and constantly enjoys the vast joy of Dharma by itself.
二、他受用，謂諸如來由平等智，示現微妙淨功德身，居純淨土，為住十地諸菩薩眾，現大神通，轉正法輪，決眾疑網，令彼受用大乘法樂。合此二種，名受用身。
Second, the other-enjoyment body: the Tathagatas, by the Wisdom of Equality, manifest wondrous pure bodies of merit, dwell in pure lands, and for the Bodhisattvas dwelling in the ten grounds, manifest great spiritual powers, turn the wheel of the true Dharma, and resolve the net of doubts, so that these beings enjoy the joy of the Mahayana Dharma. These two together are called the enjoyment body.
三、變化身：謂諸如來由成事智，變現無量隨類化身，居淨、穢土，為未登地諸菩薩眾、二乘、異生，稱彼機宜，現通說法，令各獲得諸利樂事。
Third, the transformation body: the Tathagatas, by the Wisdom of Accomplishing, manifest immeasurable bodies of transformation according to kind, dwelling in pure and impure lands, and for Bodhisattvas who have not yet reached the grounds, for the two vehicles and for ordinary beings, in accordance with their capacities, manifest powers and teach the Dharma, so that each obtains benefits and joys.
以五法性攝三身者，有義：初、二攝自性身，經說真如是法身故。論說轉去阿賴耶識，得自性身；圓鏡智品，轉去藏識，而證得故。中二智品，攝受用身，說平等智，於純淨土，為諸菩薩現佛身故；說觀察智，大集會中，說法斷疑現自在故；說轉諸轉識得受用身故。後一智品，攝變化身，說成事智，於十方土，現無量種難思化故。又智殊勝，具攝三身，故知三身，皆有實智。
In assigning the three bodies to the five-dharma natures, one view holds that the first and second include the self-nature body, since the sutras say that suchness is the Dharma body. The treatise says that by transforming away the alaya consciousness one attains the self-nature body, and the Mirror Wisdom category is realized by transforming away the store consciousness. The middle two wisdom categories include the enjoyment body, since it is said that the Wisdom of Equality, in pure lands, manifests the Buddha body for the Bodhisattvas, that the Wisdom of Observation, in great assemblies, teaches the Dharma, resolves doubts and manifests sovereignty, and that the enjoyment body is attained by transforming the various consciousnesses. The last wisdom category includes the transformation body, since it is said that the Wisdom of Accomplishing manifests immeasurable kinds of inconceivable transformations in the lands of the ten directions. Also, wisdom is supreme and fully includes the three bodies, so one knows that all three bodies have real wisdom.