宗鏡錄 88.19

88.19

答。識論云。圓鏡智相應心品。有義。但緣真如為境。是無分別智。非後得智。行相所緣不可知故。莊嚴論說。大圓鏡智。於一切境不愚迷故。又此決定緣無漏種。及身土等諸影像故。行緣微細。說不可知。如阿賴耶識亦緣俗故。緣真如故。是無分別智。緣餘境故。後得智攝。其體是一隨用分二。了俗由證真。故說為後得。平等性智相應心品。有義。但緣第八淨識。如染第七緣藏識故。有義。但緣真如為境。緣一切法平等性故。有義。遍緣真俗為境。莊嚴論說。緣諸有性自他平等。隨他勝解。示現無邊佛影像故。由斯此品通緣真俗。二智所攝。於理無違。妙觀察智相應心品。緣一切法自相共相。皆無障礙。二智所攝。成所作智相應心品。有義。但緣五種現境。莊嚴論說。如來五根。一一皆於五境轉故。有義。此品亦能遍緣三世諸法。不違正理。佛地經說。成所作智。起作三業諸變化事。決擇有情心行差別。領受去來現在等義。若不遍緣。無此能故。又後得智攝。此四心品。雖皆遍能緣一切法。而用有異。謂鏡智品。現自受用身淨土相。持無漏種。平等智品。現他受用身淨土相。成所作智品。能現變化身及土相。觀察智品。觀察自他功能過失。雨大法雨。破諸疑網。利樂有情。如是等門。差別多種。

Answer: The Vijñaptimātratāsiddhiśāstra states: 'Regarding the mental states associated with the mirror-like wisdom, one opinion holds that it takes only tathatā as its object, being non-conceptual wisdom and not subsequently attained wisdom, because its mental mode and object are unknowable. The Mahāyānasūtrālaṅkāra says that the great round mirror-like wisdom is not deluded with regard to all objects. Moreover, it definitely takes untainted seeds, as well as images of bodies, lands, and so forth, as its objects, because its mode of taking an object is subtle and said to be unknowable. Just as the ālayavijñāna also takes the conventional as its object: because it takes tathatā as its object, it is non-conceptual wisdom; because it takes other objects, it is subsumed under subsequently attained wisdom. Its substance is one, divided into two according to function. Understanding the conventional arises from realizing the true; hence it is called subsequently attained.
'Regarding the mental states associated with the wisdom of equality, one opinion holds that it takes only the eighth pure consciousness as its object, just as the defiled seventh takes the storehouse consciousness as its object. Another opinion holds that it takes only tathatā as its object, because it takes the equal nature of all dharmas as its object. Another opinion holds that it universally takes both the real and conventional as objects: the Mahāyānasūtrālaṅkāra says that it takes the equality of self and other among all existing natures as its object, and manifests boundless buddha-images in accordance with the superior resolve of others. Therefore, this state universally takes both the real and conventional as objects and is subsumed under both wisdoms, which is not contrary to reason.
'The mental states associated with the wisdom of wondrous observation take both the particular and common characteristics of all dharmas as their objects without obstruction, and are subsumed under both wisdoms.
'Regarding the mental states associated with the wisdom of accomplishing actions, one opinion holds that it takes only the five kinds of present objects. The Mahāyānasūtrālaṅkāra says that each of the five faculties of the Tathāgata operates on the five objects. Another opinion holds that this state can also universally take the dharmas of the three times as its objects, which does not contradict correct reason. The Buddhabhūmisūtra says that the wisdom of accomplishing actions produces and performs the various transformation activities of the three karmas, discerns the distinctions of sentient beings' mental conduct, and experiences the meanings of the past, future, and present. If it did not universally take them as objects, it would not have this capacity. Moreover, it is subsumed under subsequently attained wisdom.
'Although these four mental states can all universally take all dharmas as objects, their functions differ: the mirror-like wisdom state manifests the characteristics of the self-enjoyment body and pure land, and upholds untainted seeds; the wisdom of equality state manifests the characteristics of the other-enjoyment body and pure land; the wisdom of accomplishing actions state can manifest transformation bodies and land characteristics; the wisdom of observation state observes the capacities and faults of self and other, rains the great rain of Dharma, cuts through the nets of doubts, and brings benefit and joy to sentient beings. There are many such distinctions.'