大方廣佛華嚴經隨疏演義鈔 57.6

57.6

疏「今轉無常識」下，釋今為所轉依。即《唯識論》云「聖道轉令捨染得淨」。謂在因中雙持染淨，今得聖道，捨染得淨，即名轉依。故此轉者亦是捨義。疏中，先釋能依智、後釋所依。今初，然四智之義，已見第一經初。而此唯二者，《成唯識》云「平等性智相應心品，菩薩見道初現前位，違二執故方得初起。妙觀察智相應心品、法空觀品，菩薩見位方得初起，已得法空無漏智故。大圓鏡智相應心品，有義金剛喻定無間道得；有義至解脫道乃得初起，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。」釋曰：此意正明捨異熟識，方始轉名大圓鏡智故。「成所作智相應心品，有義：菩薩修道位中後得引故，亦得初起。」釋曰：謂第六意識後得引故，於淨土中起五識故。論「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。此二於境明昧有異，由斯此品要得成佛，依無漏根方容現起，而數間斷作意起故。」釋曰：言不共者，即不共眼根，根唯為眼識等依故。言必俱者，是俱有依，根識同時故。言同境者，即同境依根識，共同緣一境故。此三名異，俱是五根，皆三依中俱有依攝。所依眼等既是有漏，故不能發無漏識智。言此二於境有明昧者，二即是漏及與無漏。無漏即明，有漏識即昧。十地五識既是有漏，故至佛果方成所依。俱有依義，廣如〈問明品〉引。今疏意取成佛時得，故此不言。

The commentary states: "Now, transforming the impermanent consciousness..." and so on, explaining that it is now the locus of transformation. That is, the Vijñaptimātratāsiddhi-śāstra states: "The noble path transforms it, causing it to abandon the defiled and attain the pure." This means that in the causal stage it holds both the defiled and the pure; now, upon attaining the noble path, it abandons the defiled and attains the pure, which is called transformation of the locus. Therefore, this "transformation" also means "abandonment."
In the commentary, it first explains the dependent cognitions and later explains the locus depended upon. First, regarding the former: the meaning of the four cognitions has already appeared at the beginning of the first fascicle of the sūtra. As for why there are only two here, the Cheng weishi lun states: "The mental associate corresponding to the cognition of equality first arises at the initial stage when the bodhisattva's path of seeing becomes manifest, because it opposes the two grasps. The mental associate corresponding to the cognition of wondrous observation and the observation of the emptiness of phenomena first arises at the stage of the bodhisattva's path of seeing, because the uncontaminated cognition of the emptiness of phenomena has already been attained. As for the mental associate corresponding to the great round mirror-like cognition, there is one opinion that it is attained in the unobstructed path of the vajropamasamādhi; there is another opinion that it only first arises upon reaching the path of liberation, because when the seeds of the ripening consciousness are present before the vajropamasamādhi, they are not yet abruptly abandoned, as they are not incompatible with the unobstructed path. It is not that it obstructs the contaminated and inferior uncontaminated dharmas, but it is definitively incompatible with the Buddha-fruit. Because there is no consciousness to be perfumed in the vajropamasamādhi, the uncontaminated does not increase, and one must attain buddhahood." Explanation: this meaning specifically clarifies that only after abandoning the ripening consciousness is it first transformed and named the great round mirror-like cognition. "As for the mental associate corresponding to the cognition of accomplishing activities, there is one opinion that during the bodhisattva's path of cultivation, being induced by the subsequent [cognition], it also first arises." Explanation: this means that, being induced by the subsequent [cognition] of the sixth mental consciousness, it generates the five consciousnesses in the pure land. The treatise states: "There is an opinion that it only first arises upon attaining buddhahood, because during the ten bhūmis the eyes and other [faculties] manifested based on the ripening consciousness are not uncontaminated; it is unreasonable for contaminated uncommon, necessarily simultaneous, and shared-object faculties to generate uncontaminated consciousnesses. These two differ in clarity and obscurity regarding their objects. Therefore, this category can only manifest upon attaining buddhahood, based on uncontaminated faculties, and because it is repeatedly interrupted, it arises through deliberate attention." Explanation: "Uncommon" refers to the uncommon eye faculty, because the faculty is the basis solely for the visual consciousness and so on. "Necessarily simultaneous" refers to the simultaneous basis, because faculty and consciousness are concurrent. "Shared-object" refers to the shared-object basis, because faculty and consciousness together apprehend a single object. Although these three names differ, they are all the five faculties and are subsumed under the simultaneous basis among the three bases. Since the eye and other [faculties] depended upon are contaminated, they cannot generate uncontaminated consciousness and cognition. Saying that "these two differ in clarity and obscurity regarding their objects" means that the two are the contaminated and the uncontaminated: the uncontaminated is clear, while the contaminated consciousness is obscure. Since the five consciousnesses of the ten bhūmis are contaminated, they only become the basis upon reaching the Buddha-fruit. The meaning of the simultaneous basis is cited in detail as in the chapter "Inquiry on the Manifest" (Wensheng pin). Here the commentary takes the position that it is attained at the time of buddhahood, and therefore it is not mentioned here.