人天眼目 5.9

5.9

妙藏詮註云。佛轉八識而成四智者。用八為大圓鏡智。七為平等性智。六為妙觀察智。前五為成所作智。識惟分別。智能決斷。大乘莊嚴論云。轉八識成四智。束四智具三身。古德云。眼等五識為成所作智。意為妙觀察智。化身攝。末那為平等性智。報身攝。阿賴耶為大圓鏡智。法身攝。智通禪師。讀楞伽經至千餘遍。而不會三身四智。詣曹溪問六祖。祖曰。三身者。清淨法身汝之性也。圓滿報身汝之智也。千百億化身汝之行也。若離本性說三身。即名有身無智。若悟三身無有自性。即名四智菩提。聽吾偈曰。自性具三身。發明成四智。不離見聞緣。超然登佛地。吾今為汝說。諦信永無迷。莫學馳求者終日說菩提。通曰。四智之義可得聞乎。祖曰。既會三身。便明四智。若離三身。便譚四智。此名有智無身也。即此有智還成無智。復說偈曰。大圓鏡智性清淨（八）平等性智心無病（七）妙觀察智見非功（六）成所作智同圓鏡（五）五八（果）六七（因）果因轉。但用名言無實性（轉名不轉體）。若於轉處不留情。繁興永處那伽定（傳燈）。

The Commentary on the Miaozang quan states: The Buddha transforms the eight consciousnesses to form the four wisdoms: using the eighth as the Great Mirror Wisdom, the seventh as the Wisdom of Equality, the sixth as the Wisdom of Wondrous Contemplation, and the first five as the Wisdom of Accomplishing Actions. Consciousness only discriminates; wisdom can decisively determine. The Mahāyānasūtrālaṃkāra states: 'Transforming the eight consciousnesses forms the four wisdoms; binding the four wisdoms is complete with the three bodies.' The ancients said: The five consciousnesses, such as the eye [consciousness], are the Wisdom of Accomplishing Actions, gathered by the transformation body; the mind [consciousness] is the Wisdom of Wondrous Contemplation, gathered by the transformation body; manas is the Wisdom of Equality, gathered by the reward body; the ālaya is the Great Mirror Wisdom, gathered by the Dharma body. Chan Master Zhitong read the Laṅkāvatāra Sūtra more than a thousand times without understanding the three bodies and four wisdoms. He went to Caoxi to question the Sixth Patriarch. The Patriarch said: 'The three bodies are: the pure Dharma body is your nature; the complete reward body is your wisdom; the thousands of myriads of transformation bodies are your practice. If one speaks of the three bodies apart from the fundamental nature, this is called having bodies without wisdom. If one awakens to the three bodies having no self-nature, this is called the bodhi of the four wisdoms. Listen to my verse:
Self-nature is endowed with the three bodies; / Illumining them, it accomplishes the four wisdoms. / Without departing from the conditions of seeing and hearing, / One transcendently ascends to the Buddha stage. / I now explain it for you: / Truly believe it, and you will forever be without delusion. / Do not emulate those who race about seeking outside, / Speaking of bodhi all day long.'
Tong said: 'May I hear the meaning of the four wisdoms?' The Patriarch said: 'Once you understand the three bodies, the four wisdoms become clear. If you speak of the four wisdoms apart from the three bodies, this is called having wisdom without bodies; then this very wisdom turns back into non-wisdom.' He spoke another verse, saying:
'The Great Mirror Wisdom's nature is pure (eighth); / In the Wisdom of Equality, the mind has no illness (seventh); / The Wisdom of Wondrous Contemplation sees without effort (sixth); / The Wisdom of Accomplishing Actions is identical to the round mirror (fifth). / Five and eight (fruits), six and seven (causes)—cause and fruit transform; / They are only conventional names without real nature (transforming the names, not transforming the substance). / If one retains no emotional attachment at the point of transformation, / Though manifold activities flourish, one forever abides in the nāga samādhi' (Transmission of the Lamp).