English
English version: The 本識 (běnshì) [fundamental consciousness, i.e., Ālaya-vijñāna (阿賴耶識)] relies on the 心根 (xīngēn) [mind-root, i.e., Manas (意根)] and therefore can directly perceive 真如 (zhēnrú) [Tathatā, the true nature of things]. The 後得智 (hòudézhì) [wisdom attained after enlightenment] relies on the 色根 (sègēn) [five sense organs: eye, ear, nose, tongue, and body] and has discriminations, so it cannot directly perceive 真如. The so-called '後得 (hòudé)' refers to what arises after the fundamental wisdom. The first five consciousnesses (eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, and body-consciousness) arise after the fundamental wisdom. Since there is no fundamental wisdom, where does the wisdom attained after enlightenment come from? Because they are of the same category, they jointly attain the truth of things. This sentence is used to refute the views of other schools. Because in the view of the 安慧宗 (Ānhuì zōng) [Anhui School], the cause of the first five consciousnesses has already achieved the unconditioned (without afflictions) transformations, which can perceive 真如. They believe that the 見分 (jiànfēn) [subjective aspect of consciousness] and 相分 (xiàngfēn) [objective aspect of consciousness] are 遍計所執性 (biànjì suǒzhí xìng) [parikalpita-svabhāva, the nature of imaginary construction], and the 自證分 (zìzhèngfēn) [self-awareness aspect of consciousness] is 依他起性 (yītuōqǐ xìng) [paratantra-svabhāva, the nature of dependence on others]. When one reaches the state of Buddhahood, the 自證分 can directly perceive 真如 because there is no 相見 (xiàngjiàn) [objective appearance], so there is no 遍計所執性. Therefore, the master 護法 (Hùfǎ) [Dharmapāla] uses this sentence to refute the views of the 安慧宗. '圓明初發成無漏，三類分身息苦輪 (Yuánmíng chū fā chéng wúlòu, sān lèi fēnshēn xī kǔ lún)' [When perfect clarity first arises, it becomes unconditioned, and the three kinds of manifested bodies cease the wheel of suffering]. This sentence means that when the cause of the first five consciousnesses is exhausted and the result is obtained, then the corresponding mental functions become 成所作智 (chéngsuǒzuòzhì) [kṛtyānuṣṭhāna-jñāna, the wisdom of accomplishing activities]. Manifesting three kinds of manifested bodies, ceasing the wheel of suffering for sentient beings. That is to say, in the state of Buddhahood, after the eighth consciousness (Ālaya-vijñāna) is transformed into the unconditioned pure consciousness, the various mental functions corresponding to it become 大圓鏡智 (dàyuánjìngzhì) [Ādarśa-jñāna, the great mirror-like wisdom], which suddenly appears, so it is said to be '初發 (chū fā)' [first arises]. Then the first five consciousnesses also become unconditioned, so it is said to be '成無漏 (chéng wúlòu)' [becomes unconditioned]. '三類分身 (sān lèi fēnshēn)' [three kinds of manifested bodies] refers to using the mental functions of the five consciousnesses to achieve 成所作智, manifesting three kinds of manifested bodies. The so-called '三類身 (sān lèi shēn)' [three kinds of bodies] are the 化身 (huàshēn) [nirmāṇakāya, transformation body] among the 法身 (fǎshēn) [dharmakāya, dharma body], 報身 (bàoshēn) [saṃbhogakāya, enjoyment body], and 化身. The objects of this 化身's teaching vary in quality, so the 化身 that can teach also has three types. The thousand-foot-tall 大化身 (dà huàshēn) [great transformation body] teaches the Bodhisattvas of the four stages of practice in the Mahāyāna, the small ten-six-foot-tall 化身 teaches the Bodhisattvas of the three stages of accumulation in the Mahāyāna, as well as the Śrāvakas and Pratyekabuddhas, transforming them according to their types. The three vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna) are universally taught, and all beings in the six realms benefit. Or someone may ask, since the first five consciousnesses achieve the unconditioned corresponding mental functions, manifesting transformation bodies to benefit sentient beings, why is it said first that the eighth consciousness achieves the unconditioned? Because '圓明初發 (yuánmíng chū fā)' refers to the mental functions corresponding to the eighth consciousness, which is the great mirror-like wisdom. The first five sense organs are the objective aspects transformed by the eighth consciousness. Since the fundamental consciousness that can transform has achieved the unconditioned, the five sense organs that are transformed also achieve the unconditioned. Since the eighth consciousness that can generate the five sense organs has achieved the unconditioned, then the five consciousnesses that are generated also achieve the unconditioned. Or someone may ask, since it is said that the eight consciousnesses are transformed to achieve the four wisdoms, why is it said that the corresponding mental functions? The tenth volume of the *Yogācārabhūmi-śāstra* says that these four categories encompass all conditioned merits of the Buddha-land. --------------------------------------------------------------------------------
Chinese
德皆尽。此转有漏八七六五识相应品。如次而得智。虽非识而依识转。识为主故说识转得。又有漏位智劣识强。无漏位中智强识劣。为劝有情依智舍识故。说转八识而得此四智。下凡言转识者准此。 三性三量通三境 此言第六识于三性三量三境俱通。以通字贯于上下。言三性者。善则顺益义。顺于正理。益于自他。不善则违损义。违于正理损于自他。无记者。无不也。记记别。于善恶品不可记别。故此以顺违损益之义解三性也。又云。顺益二世名善性。违损二世名不善性。于爱非爱果不可记别名无记性。谓自体及果俱可爱乐名善性。不善反上。无爱非爱不可记别名无记也。此又约三世漏无漏以解三性。言三量者。现量解现上文。今但解比非二量。比量者。度境无谬。非量者情有理无。盖比度不着也。以第六识有五种一定中独头。意识缘定境。定境有理事。事又有极略极迥。色及定自在所生法处诸色。二散位独头。缘受所引色。及遍计所起诸法处色。如缘空花镜像彩画。所生者并法处所摄也。三梦中独头缘梦中境。四明了意识。与前五识同缘五尘。五乱意识。即散意识。于五根中狂乱而起。如患热病青为黄见。非是眼识。是此意也。定中意识唯现量。独头散意识比非二量。梦中并乱二识。皆非量也。明了意识通 现代汉语译本 德皆尽。此转有漏八七六五识相应品。如次第获得智慧。虽然智慧并非识，但它依赖于识而运转。因为识是主导，所以说识转变而获得智慧。而且，在有漏的阶段，智慧较弱而识较强；在无漏的阶段，智慧较强而识较弱。为了劝导有情众生依从智慧而舍弃识，所以说转变八识而获得这四种智慧。下文凡是说到‘转识’的地方，都参照这个解释。 ‘三性三量通三境’，这句话说明第六识在三种性质、三种量、三种境界上都贯通。用‘通’字来连接上下内容。所说的三种性质是：善，指的是顺益之义，顺应正理，利益自己和他人；不善，指的是违损之义，违背正理，损害自己和他人；无记，指的是‘无’，即没有，‘记’是记别，对于善恶之品无法记别。所以这里用顺、违、损、益的含义来解释三种性质。还有一种说法是：顺益二世名为善性，违损二世名为不善性，对于可爱和不可爱之果无法记别名为无记性。意思是说，自体和果都令人喜爱名为善性，不善则与此相反。对于可爱和不可爱无法记别，就称为无记。 这里又从三世（过去、现在、未来）有漏无漏的角度来解释三种性质。所说的三种量是：现量，解释现，上文已经解释过。现在只解释比量和非量。比量，指的是推度境界没有谬误；非量，指的是情有理无，大概是比度而不执着。因为第六识有五种：一定中独头意识，缘定境。定境有事和理，事又有极略极迥。色及定自在所生法处诸色。二是散位独头，缘受所引色，以及遍计所起诸法处色。比如缘空花、镜像、彩画，所生者都属于法处所摄。三是梦中独头，缘梦中境。四是明了意识，与前五识共同缘五尘。五是乱意识，即散意识，于五根中狂乱而起，比如患热病时将青色看成黄色，这不是眼识的作用，而是这个意识的作用。定中意识唯有现量，独头散意识有比量和非量两种量。梦中和乱这两种识，都是非量。明了意识贯通三种量。
English
English version Virtues are all exhausted. This is the corresponding section on the transformation of the contaminated eight, seven, six, and five consciousnesses. Wisdom is attained in sequence. Although wisdom is not consciousness, it operates based on consciousness. Because consciousness is the primary factor, it is said that the transformation of consciousness leads to the attainment of wisdom. Moreover, in the contaminated state, wisdom is weak and consciousness is strong; in the uncontaminated state, wisdom is strong and consciousness is weak. To encourage sentient beings to rely on wisdom and abandon consciousness, it is said that the eight consciousnesses are transformed to attain these four wisdoms. Whenever 'transformation of consciousness' is mentioned below, refer to this explanation. 'The three natures and three measures pervade the three realms.' This statement explains that the sixth consciousness pervades all three natures, three measures, and three realms. The word 'pervade' connects the content above and below. The three natures are: good, which means conforming to benefit, conforming to right principles, and benefiting oneself and others; unwholesome, which means violating and harming, violating right principles and harming oneself and others; neutral, which means 'no,' that is, no distinguishing. It cannot be distinguished in terms of good or evil. Therefore, here the three natures are explained in terms of conforming, violating, harming, and benefiting. Another explanation is: conforming to and benefiting both lives (present and future) is called good nature; violating and harming both lives is called unwholesome nature; and not being able to distinguish between lovable and unlovable results is called neutral nature. That is, the self and the result are both lovable, which is called good nature; unwholesome is the opposite. Not being able to distinguish between lovable and unlovable is called neutral. Here, the three natures are explained from the perspective of the three times (past, present, future), contaminated and uncontaminated. The three measures are: direct perception, which explains 'direct,' as explained above. Now, only inferential perception and non-perception are explained. Inferential perception refers to inferring a realm without error; non-perception refers to emotion with reason absent, probably inferring without attachment. Because the sixth consciousness has five types: first, solitary consciousness in concentration, which cognizes the realm of concentration. The realm of concentration has phenomena and principles, and phenomena have extremely subtle and extremely remote aspects. Colors and the dharmas produced by the power of concentration are included in the realm of phenomena. Second, solitary consciousness in a scattered state, which cognizes colors induced by sensation and the colors of the realm of phenomena arising from conceptual proliferation. For example, cognizing flowers in the sky, reflections in a mirror, and painted images; what arises is included in the realm of phenomena. Third, solitary consciousness in dreams, which cognizes the realm of dreams. Fourth, clear consciousness, which cognizes the five sense objects together with the first five consciousnesses. Fifth, confused consciousness, which is scattered consciousness, arising wildly from the five roots, such as seeing blue as yellow when suffering from a fever. This is not the function of the eye consciousness, but of this consciousness. Consciousness in concentration is only direct perception; solitary scattered consciousness has both inferential and non-perception. The two consciousnesses in dreams and confusion are both non-perception. Clear consciousness pervades the three measures. --------------------------------------------------------------------------------