八識規矩補註 1.24

1.24

此言前五識因窮得果，則相應心品即成成所作智，現三類身止息眾生苦輪也。謂佛位中第八識轉為無漏白淨識已，而相應心所即成大圓鏡智，歘然現前故云初發。則前五識即成無漏，故云成無漏也。三類分身者，以五識之心所即成成所作智，現三類身也；三類身者，乃法、報、化三身之中化身爾。此化身所被之機優劣不一，故能被之化身復有三也：千丈大化身，被大乘四加行菩薩；小化丈六身，被大乘三資糧位菩薩與二乘、凡夫；隨類化，三乘普被六趣皆霑。或曰：「前五識成無漏相應心品，現身益物，何以先言第八成無漏耶？」以圓明初發乃第八相應心品圓鏡智爾，蓋前五根即第八識所變相分，能變本識既成無漏，所變五根即成無漏；能發五根既成無漏，則所發五識遂成無漏也。或曰：「既言轉八識以成四智，何以却言相應心品耶？」曰：「《唯識》第十云：『此四品總攝佛地一切有為功德皆盡，此轉有漏八、七、六、五識相應品如次而得，智雖非識而依識轉，識為主故說識轉得。又有漏位智劣識強，無漏位中智強識劣，為勸有情依智捨識故，說轉八識而得此四智。』」下凡言轉識者准此。

This states that when the first five consciousnesses reach the fruition through exhausting the causes, their associated mental states immediately become the wisdom of accomplishing actions, manifesting three kinds of bodies to put an end to the wheel of suffering of sentient beings. This means that in the buddha stage, after the eighth consciousness has transformed into the undefiled, pure consciousness, its associated mental factors immediately become the great mirror wisdom; appearing suddenly, it is therefore called 'first appears'. Thereupon the first five consciousnesses immediately become undefiled, hence it is said, 'they become undefiled'. 'Three kinds of emanated bodies' means that the mental factors of the five consciousnesses immediately become the wisdom of accomplishing actions and manifest three kinds of bodies; the three kinds of bodies are just the transformation bodies among the three bodies of dharma, retribution, and transformation. The capacities of sentient beings addressed by these transformation bodies are uneven in superiority and inferiority, so the transformation bodies that can address them are also three: the great transformation body of a thousand fathoms, which addresses bodhisattvas of the four preparatory applications of the Mahāyāna; the small transformation body of sixteen feet, which addresses bodhisattvas of the three stages of provisions of the Mahāyāna, as well as the two vehicles and ordinary beings; and the transformation according to category, which universally addresses the three vehicles and reaches all six destinies. Someone might ask: 'The mental states associated with the first five consciousnesses become undefiled and manifest bodies to benefit beings; why first speak of the eighth becoming undefiled?' Because the first appearance of the perfectly clear is just the mirror wisdom among the mental states associated with the eighth. The first five sense-bases are the nimittabhāga transformed by the eighth consciousness; when the root consciousness capable of transforming has become undefiled, the five sense-bases transformed [by it] become undefiled; and when the five sense-bases capable of initiating [them] have become undefiled, the five consciousnesses initiated [by them] consequently become undefiled. Someone might ask: 'Since it is said that the eight consciousnesses are transformed into the four wisdoms, why do you instead speak of the associated mental states?' Answer: 'The tenth fascicle of the *Vijñaptimātrasiddhi* states: "These four categories comprehensively subsume all conditioned merits of the buddha stage without remainder. These are obtained in turn through the transformation of the associated states of the defiled eighth, seventh, sixth, and fifth consciousnesses. Although wisdom is not consciousness, it turns in dependence on consciousness; because consciousness is the principal, it is spoken of as being obtained through transforming consciousness. Moreover, in the defiled state, wisdom is weak and consciousness is strong; in the undefiled state, wisdom is strong and consciousness is weak. In order to encourage sentient beings to rely on wisdom and abandon consciousness, it is said that through transforming the eight consciousnesses one attains these four wisdoms."' All subsequent statements about transforming consciousness should be understood accordingly.