般若波羅蜜多心經幽贊 2.57

2.57

至佛位中，轉異熟識名圓鏡智，九喻影像於中現故。隨應初地轉二末那名平等智，能具十種平等性故。三乘見位轉第六識名妙觀智，隨應具足十勝用故；轉前五識名成事智，起十化業，滿本願故。因多分別，以識為主；果皆決斷，標智為名。此前八識即七心界。四智唯善，並法界攝，三照有空，具真、俗智。成事照有，俗智非真；圓鏡、平等恒不動搖，初恒遍觀名一切智，妙觀、成事有時間斷。雖此四智皆具眾德，而隨相增，起攝不定。然佛說法有略廣門，於蘊義中略說色、識，處、界隨廣；蘊廣心所，處、界皆略。為愚三故，蘊說有為，處說二取，界增取體，機欲待故。破我能持，施設為界，二乘等不了，便執為實，所執都無，餘非實界，故乘前義，亦結此無。

Upon reaching the stage of Buddhahood, the vipāka-consciousness is transformed and called the great round mirror wisdom, because reflections of the nine similes appear within it. According to capacity, on the first bhūmi the two manas are transformed and called the wisdom of equality, because it is capable of possessing the ten kinds of equality. At the path of seeing of the three vehicles, the sixth consciousness is transformed and called the wisdom of wondrous observation, because according to capacity it is endowed with ten supreme functions; the first five consciousnesses are transformed and called the wisdom of accomplishing actions, because they produce the ten transformation activities and fulfill the original vows. In the cause, there is much conceptual discrimination, so consciousness is taken as primary; in the fruit, all are decisive judgments, so they are designated by the name of wisdom. These eight preceding consciousnesses are precisely the seven mental realms. The four wisdoms are solely wholesome and are included within the realm of phenomena; three illumine both existence and emptiness, possessing both ultimate and conventional wisdom. The wisdom of accomplishing actions illumines existence, being conventional wisdom and not ultimate; the round mirror and equality wisdoms are eternally unmoving, the former perpetually and universally observing and called omniscience, while wondrous observation and accomplishing actions have intermittent interruptions. Although these four wisdoms are all endowed with manifold virtues, yet according to dominant characteristics, their arising and subsumption are variable. However, the Buddha's preaching of the Dharma has brief and extensive approaches: in the meaning of aggregates, form and consciousness are briefly stated, while the bases and realms are accordingly expanded; the aggregates expand mental factors, whereas the bases and realms treat them briefly. To counter delusion regarding the three, the aggregates speak of the saṃskṛta, the bases speak of the twofold grasping, and the realms augment the graspable entities, in consideration of faculties and inclinations. To refute the notion that a self can maintain [experience], they are provisionally established as realms; those of the two vehicles and others, failing to understand, grasp them as real. What is grasped is completely nonexistent, and the rest are not real realms; therefore, following upon the previous meaning, this too is concluded to be nonexistent.