成唯識論述記 10.484

10.484

述曰：於中有九：第一，出體辨四智差別，《佛地論》第三解此諸名有少差別，《對法》復解，餘可知也。「圓鏡」即智，持業釋。「相應心品」言，通相應法。「離諸分別」者，《佛地》云離我、我所執。一切所取、能取分別，境及行相二俱叵測，名為「微細」。諸「不愚」者，不迷闇義。由此，如來名一切種智及一切智。若「不忘」者，恒現前義，由此如來成不忘失法，自性明善，名為「清淨」。有漏永亡，離諸雜染。「純淨圓德」者，純者無雜，淨者離染，圓者滿義，純簡因無漏，淨簡一切有漏，圓簡二乘無學功德。「現種依持」者，現行功德之依，種子功德之持，持功德種故。「能現、能生身土智影」者，自心、心所不緣著本質，如現餘三智影等，名為能現；餘色根等身、土等德名能生，親照本質故。又，身、土等法親緣之境，於識上現名為能現；三智等法親緣不著，但從此生名為能生。又，自第八識上別種所生諸法，如自色、心等，名能生，依第八別有種故；若現他身諸趣等影，名能現，無別種生，但有識種唯於識上現，名能現，智為性故。無間，就時；無斷，就方，一切時能現一切處影故，如大圓鏡現眾色像，《佛地經》云：「如依圓鏡，眾像影現」，依佛智鏡諸處、境、識眾像影現，平等平等，故以為喻。

The Commentary states: In this there are nine points: First, presenting the essential nature to distinguish the differences among the four wisdoms. The third fascicle of the Buddhabhūmi-śāstra explains these names with slight differences, and the Abhidharma-samuccaya-vyākhyā explains them again; the rest can be understood. 'Perfect Mirror' is itself the wisdom, which is a karmadhāraya compound. The phrase 'associated mental states' encompasses the associated factors. 'Free from all conceptualization': the Buddhabhūmi states that it is free from grasping at self and what belongs to self. Conceptualizations of all grasped [objects] and grasping [subjects], where both the object and the cognitive form are unfathomable, is called 'subtle'. 'Undeluded' means not confused or darkened. By virtue of this, the Tathāgata is called 'All-Knowing of Aspects' (sarvākārajñāna) and 'All-Knowing' (sarvajñāna). 'Not forgetting' means constantly being present before [one]; by virtue of this, the Tathāgata achieves the quality of never forgetting. Its self-nature being clear and wholesome is called 'pure'. Taints are eternally annihilated, free from all defilements. 'Purity and complete virtues': 'pure' means unadulterated; 'clean' means free of defilement; 'complete' means full. 'Pure' excludes the causal taint-free [states]; 'clean' excludes all tainted [states]; 'complete' excludes the virtues of the non-learners of the two vehicles. 'Base and sustainer of actualities and seeds': the base of actualized virtues and the sustainer of seed virtues, because it holds the seeds of virtues. 'Able to manifest and able to generate the reflections of bodies, lands, and wisdoms': when one's own citta and caittas do not directly grasp the archetypal substance (mūla-dravya), as when manifesting the reflection of the other three wisdoms, it is called 'able to manifest'; other virtues such as the physical sense faculties, bodies, lands, etc., are called 'able to generate', because they directly illuminate the archetypal substance. Moreover, the phenomena of bodies, lands, etc., which are directly apprehended objects, when appearing on consciousness are called 'able to manifest'; phenomena such as the three wisdoms, which are not directly apprehended, but merely arise from this, are called 'able to generate'. Furthermore, phenomena produced from separate seeds on one's own eighth consciousness, such as one's own form, mind, etc., are called 'able to generate', because they rely on the eighth [consciousness] having separate seeds; while manifesting images of other bodies, destinies, etc., is called 'able to manifest', having no separate producing seeds, but having only consciousness seeds manifesting solely on consciousness, so it is called 'able to manifest', because wisdom is its nature. 'Without interruption' refers to time; 'without cessation' refers to space, because at all times it can manifest images in all places, just as a great perfect mirror manifests all forms and images. As the Buddhabhūmi-sūtra says: 'Just as relying on a round mirror, reflections of all images appear,' so relying on the mirror of the Buddha's wisdom, reflections of all places, objects, and consciousnesses appear, in perfect equality; hence it is used as a metaphor.