大方廣佛華嚴經隨疏演義鈔 79.58

79.58

疏「言轉識」下，第五重通妨難。謂有難言：既言轉八識成四智，明唯智無識。故今釋云「智依識轉」等。言「依識轉」者，識為主故，智非主故。然唯識轉，有三師義，今並用之。此是一師。上智強識劣，亦是一師。疏「一云以無積集思量等義」下，此義有三：初正明、二引證、三遮救。今初，以集起名心、思量名意、分別名識。今果位中，八不積集種子而起現行，七不思量第八為我。而言等者，等取前六。又不分別諸境，所以爾者，以皆與四智相應，故言無耳。非不有彼無集第八、無思第七、無分別六，是故結云「非無心體」。

Regarding the Commentary's statement "As for transforming consciousness" and so forth: this is the fifth [part], resolving the objection again. That is, there is an objection saying: Since it says 'transforming the eight consciousnesses to accomplish the four wisdoms,' this clarifies that there is only wisdom and no consciousness. Therefore it is now explained: 'Wisdom is transformed relying on consciousness' and so forth. As for 'transformed relying on consciousness': because consciousness is primary, while wisdom is not primary. Yet regarding transformation in Mere-Consciousness, there are the positions of three masters, all of which are now utilized. This is one master. The above position of wisdom being strong and consciousness inferior is also one master. Regarding the Commentary's statement "One says: because it lacks the meanings of accumulation, cogitation, and so forth": this meaning has three parts: first, directly clarifying; second, citing proof; third, preventing a flawed defense. Now for the first: accumulation and arising is called 'mind' (citta); cogitation is called 'mentality' (manas); discrimination is called 'consciousness' (vijñāna). Now in the stage of fruition, the eighth does not accumulate seeds to give rise to active manifestations; the seventh does not cogitate the eighth as a self. As for 'and so forth': it includes the first six. Furthermore, they do not discriminate objects. The reason why this is so is that all correspond with the four wisdoms; hence it is said they are absent. It does not mean that there is no non-accumulating eighth, non-cogitating seventh, and non-discriminating six; therefore it concludes: "it is not that there is no mental essence."