八識規矩補註 1.22

1.22

謂無漏五識在佛果位中，尚不能親緣真如，以其根本智依心根故親緣真如，後得依色根有分別故，所以不能親緣真如。謂之後得者，根本而後生前五，既無根本何有後得？是彼類故，同達事故。此句頌破異師計也。以安慧宗中，前五因中既成無漏變相緣如，以見、相二分是遍計性，自證分是依他起性，至佛果位自證分親緣真如，以無相、見遍計性故。所以護法師以此句破也。

This means that even in the fruition state of buddhahood, the undefiled five consciousnesses still cannot directly cognize suchness. Because fundamental wisdom relies on the mental base, it directly cognizes suchness; but subsequently attained [wisdom] relies on physical sense-bases and has conceptual discrimination, so it cannot directly cognize suchness. It is called 'subsequently attained' because it arises subsequent to the fundamental; since the first five lack the fundamental, how can they have the subsequently attained? Because they are of that category, and equally comprehend phenomenal facts. This line of the verse refutes the view of a heterodox master. For in Sthiramati's tradition, once the first five become undefiled in the causal stage, they transform into an image to cognize suchness; since the two divisions of darśana and nimitta are of the parikalpita nature, while the svasaṃvittibhāga is of the paratantra nature, when reaching the fruition state of buddhahood, the svasaṃvittibhāga directly cognizes suchness, because it is free of the parikalpita nature of nimitta and darśana. Therefore Master Dharmapāla refutes it with this line.