---
title: "八識規矩論義 · 次頌聖果"
description: "八識規矩論義是清代佛教學者善漳等人對玄奘大師八識規矩頌的論釋錄集，屬唯識學重要注疏。該書以性起論為核心，系統闡述阿賴耶識、末那識及前六識的體性、功能與轉依機制，融合如來藏思想與唯識理路。作者立足唐代唯識框架，結合清代漢傳佛教實踐需求，深化了識變理論與修證次第的關聯。此論為研究唯識學與漢傳佛教思想演進的關鍵文獻，在唯識宗典籍中具有承先啟後的學術地位。"
url: "https://rushiwowen.co/en/r/cmcy7g3jt02k7l804yqq6hmgo"
---

### 次頌聖果

> Praise of the Sacred Fruit

變相觀空唯後得 果中猶自不詮真圓明初發成無漏 三類分身息苦輪

> After transformation, we see emptiness only through acquired wisdom; Even in the fruition state, the ultimate truth is not directly expressed. When perfect illumination first arises, it becomes undefiled; Three types of manifested bodies put an end to the cycle of suffering.

今論四句中初句云。

> Now, regarding the four propositions, the first one states:

變相觀空唯後得 果中猶自不全真

> Contemplating emptiness through transformed appearances is only the wisdom of attainment, Even in the fruition stage, this is still not the ultimate truth.

論云。文順。義不順。論云。觀空始變相耳。今云。變相在前。觀空在後。義不順也。云所變何相耶。答。由觀空故。而成空相之境耳。問。為根本智觀耶。為是後得智觀耶。答。若大乘中。先悟根本智。頓破無明。即得二空真如。雖得二空真如。通達實相。亦不住實相見。以得無住妙見心故。雖見實相。而微細修證斷惑之旨。故重發最上大乘勇猛之念。而究竟重重路境。細而察之。由此得見道分清。修道分清。以至證道分清。是為後智也。若後得智圓。即名究竟成一切種。一切智智耳。若不觀空究竟。若體若用若空。若假。若中。一切妙觀。而何能成一切智智者哉。問。云何在五識中用。答。若頓悟根本智者。全在五識明悟本來。何以知之。如靈源。觸見桃華悟道。香巖。擊竹聞聲。而省之者。或拈杖痛打。頓省三關。東坡聽鼠。則聲色全消。豈非以五識中。而悟之也故變相觀空。在五識中論。所云變相者。未省之前。俱是聲色之境。已省之後。盡大地無非淨法界性。實無寸絲可掛者也。若云。溪聲本是出廣長舌。山色無非淨法身者。尚是門外漢耳。直至心境杳無亡言息慮。脫體忘懷。應諸萬徹。方是全體之大用耳。即為根本智也。今欲斷惑證真者。必要後得之智。誠謂觀空知有。知有觀空。所云觀空者。窮法性體決定以無性為性。無體為體故。問云。法性本空寂。無取亦無見。云何無取無見而為性乎。答。以性空者。即是本來佛也。斯乃觀真如體中。實無纖塵之可立耳。所以知有者。以雖空而不斷。若以不思議戒定慧等無漏種熏。即必成一切種智。故云觀空。知有德耳。觀有知空者。大經云。了達法性者。無佛無世界。又云如來不出世。亦無有涅槃者。是觀有知空也。又觀空知有。由根本智中。化出真諦智而照之。于空性體中。必有妙用。故成一切智之者也。又觀有知空者。以尋常日用之中。念念修。而實無可修。以智體不增故。念念斷惑。而實無惑可斷者。以煩惱自性。本自空故。念念證。而實無可證者。以知十地妙行是真如行。決無可證也。故云如來大仙道。微妙難可知。非念離諸念。求見不可得者。豈有證哉。如鳥跡履空。三際俱無。但有其名。無足跡也。故無證之證者。信矣。設若空有不立。二諦不計。似若空畫。智無所寄。圓滿菩提。歸無所得。即撒手懸岩者。即無可變相。亦無觀空見耳。是知在凡位。先悟根本智。後得智。始能觀空知有。觀有知空而變成自性體也。以至圓滿菩提。皆是後得智力耳。問。果中云何而不能全真者。何也。答。所云不全者。由如來果中尚用五識。即圓成所作之智。還用生滅門中。以度生也。故智相。猶不能全真者也。何則。以應身妙用智相隨機應化。是從體起用。即修證權智中應。若在如來自分中。即無權智生滅分身之用。故云報化非真佛。亦非說法者。以平等法界。無佛無眾生耳。今云。不全真者是如來權智妙用之云耳。又根本智。即實智。後得智。是權智。何則即根本智者。無可照也觀也。若權智者。有可觀也照也。雖觀雖照。即不住于見耳。又實智無照者。直指一心。故權智有照者。成方便故雖用方便。即不住也。故權即是實。何外于權乎。乃體用全具耳。問。實智。何以無照。答。無照者。即無智也。又問。既若無智。是誰知法體本耳。答。以智即無智。故智體本自空也。智體本空。則實際亦無所得也。無所得者。是如來淨法身耳。故應照是權。無照是實。非以權外。而有實智。非實智外。而有權智之可用也。信矣。

> \*\*Discussion\*\*: The Treatise says, "The sequence described in this sutra is conceptually inconsistent: it first speaks of contemplating Emptiness, then of transformation of appearances." The correct order should be transformation of appearances first, followed by contemplation of Emptiness. This is the inconsistency. \*\*Question\*\*: What appearances are being transformed? \*\*Answer\*\*: Through contemplating Emptiness, we establish the state of Emptiness itself as an object of perception. \*\*Question\*\*: Is this contemplation performed by the Fundamental Wisdom (Mūla-jñāna) or by the Acquired Wisdom (Pṛṣṭha-labdha-jñāna)? \*\*Answer\*\*: In Mahāyāna Buddhism, first one awakens to Fundamental Wisdom, instantly destroying ignorance, thereby realizing the true nature of both selflessness and Dharmakaya. Even upon realizing this truth and penetrating ultimate reality, one does not grasp at the vision of reality, because one has attained the wondrous insight of non-attachment. Although one sees reality, subtle cultivation and the process of cutting off defilements still require further effort. Therefore, one renews a most supreme Mahāyāna resolve, thoroughly traversing and carefully examining the myriad stages along the path. In doing so, one sequentially realizes the clear path of the Path of Seeing, the Path of Cultivation, and ultimately reaches the Path of Realization—this is Acquired Wisdom. When Acquired Wisdom is fully perfected, it is called the ultimate attainment of All-Knowledge (Sarvajña) and All-Knowing Wisdom (Sarvākāra-jñāna). If one does not thoroughly contemplate Emptiness, how could the marvelous contemplations of Essence, Function, Emptiness, Conventionality, and the Middle Way possibly bring about All-Knowing Wisdom? \*\*Question\*\*: How is this applied within the five senses? \*\*Answer\*\*: For one who has suddenly awakened to Fundamental Wisdom, the realization occurs entirely through the five senses and consciousness as an insight into one's original nature. How do we know this? Consider: Lingyuan touched a peach blossom and awakened; Xiangyan heard a bamboo sliver strike a stone and realized; another was beaten fiercely with a staff and suddenly understood the three barriers; Dongpo listened to the sound of a mouse and saw sound and form vanish completely. Isn’t this realization through the five consciousnesses? Therefore, "transformation of appearances and contemplation of Emptiness" is discussed in the context of the five senses. What is meant by "transformation of appearances"? Before realization, all are merely sights and sounds—worlds of form and sound. After realization, the entire great earth is nothing but the pure realm of Dharma-nature—not a single thread of dust remains to be clung to. If one says, "The sound of the stream is the Buddha's broad tongue; the colors of the mountain are the pure Dharmakaya," they are still an outsider. Only when mind and objects vanish utterly, when words cease and thoughts rest, when one completely lets go and forgets self, responding perfectly and all-penetrating—only then does one embody the full function of the fundamental essence. That is Fundamental Wisdom. Now, in order to cut off defilements and realize truth, Acquired Wisdom is absolutely necessary. Indeed, one contemplates Emptiness and knows Existence; one knows Existence and contemplates Emptiness. What is meant by "contemplating Emptiness"? It means exhaustively investigating the nature of dharmas, definitively recognizing that non-nature is nature, and non-essence is essence. \*\*Question\*\*: The Dharma-nature is originally empty and still; it cannot be grasped and cannot be seen. How can "no grasping and no seeing" be considered its nature? \*\*Answer\*\*: Because Emptiness-nature is precisely the fundamental Buddha. This means that in contemplating the essence of Suchness, truly not a single atom of dust can be established. The reason we "know Existence" is that although Emptiness is empty, it is not nothingness. Through the inconceivable seeds of morality, concentration, wisdom, and other uncontaminated dharmas, one will inevitably achieve All-Knowing Wisdom. Thus, "contemplating Emptiness" involves knowing the virtue of Existence. "Contemplating Existence and knowing Emptiness" refers to the Great Sutra's teaching: "One who thoroughly understands the nature of dharmas realizes there is neither a Buddha nor a world." It also states: "The Tathāgata does not appear in the world, nor does He enter Nirvāṇa." This is contemplating Existence and knowing Emptiness. Furthermore, "contemplating Emptiness and knowing Existence" means that within Fundamental Wisdom, the wisdom of ultimate truth (paramārtha-satya jñāna) illuminates: within the emptiness-nature, there must be wondrous function. Thus, All-Knowing Wisdom is accomplished. "Contemplating Existence and knowing Emptiness" means: In daily ordinary activities, one cultivates moment by moment, yet there is truly nothing to cultivate, because the essence of wisdom neither increases nor decreases. One cuts off defilements moment by moment, yet there is truly no defilement to cut off—because afflictions are inherently empty by nature. One realizes moment by moment, yet there is truly nothing to realize—because the ten stages of wonderful practice are themselves the practice of Suchness, and there is ultimately nothing to attain. Therefore, it is said: "The great path of the Tathāgata is subtle and difficult to know. It is beyond thought, yet not apart from thoughts; seeking to see it, it cannot be obtained." How could there be any realization? It is like a bird’s tracks in the sky, or the three times (past, present, future) being utterly absent—they exist only as names, without any actual footprints. Hence, the realization that is no realization is truly trustworthy. If one does not establish either Emptiness or Existence, and does not grasp at either conventional or ultimate truth, it is like painting on the void—wisdom has no place to abide. Perfect Enlightenment (Anuttarā Samyaksaṃbodhi) returns to no attainment—that is letting go completely at the cliff’s edge. At that point, there is neither any "transformation of appearances" nor any "view of contemplating Emptiness." Therefore, we know: In the stage of ordinary beings, first awaken to Fundamental Wisdom, then Acquired Wisdom enables one to contemplate Emptiness and know Existence, and know Existence while contemplating Emptiness—thus transforming into the essence of self-nature. From there, until perfect Enlightenment is completed, it is all the power of Acquired Wisdom. \*\*Question\*\*: Why is it that in the Stage of the Buddha, the actual result is said to be "incomplete" in its full reality? \*\*Answer\*\*: What is meant by "incomplete"? In the Tathāgata's result, the five senses are still employed—that is the Wisdom of Perfecting Accomplishment (Kṛtyānuṣṭhāna-jñāna), which still functions within the realm of conditioned arising (saṃsāra) in order to save sentient beings. Therefore, the wisdom-aspect is still not fully one with the ultimate Reality. Why is that? Because the wondrous function of the Response Body (Nirmāṇakāya) adapts to beings' capacities through its wisdom—it functions conditionally, arising from essence and extending into activity. This is the response of provisional wisdom (upāya-jñāna) in the context of cultivation and realization. In the Tathāgata’s own station (his own fundamental nature), there is no such provisional wisdom involving birth and death for the purpose of manifested bodies. Therefore, it is said: "The Reward Body and Response Body are not the true Buddha, nor do they truly teach the Dharma." In the equal realm of ultimate reality, there is no Buddha and no sentient beings. Thus, "incompleteness in full reality" refers to the Tathāgata's provisional, skillful use of wisdom. Fundamental Wisdom or Acquired Wisdom—are they separate or one? Fundamental Wisdom is True Wisdom (actual wisdom); Acquired Wisdom is Provisional Wisdom (skillful means). How so? Fundamental Wisdom has no object to illuminate and no object to contemplate. Provisional Wisdom, on the other hand, has something to contemplate and illuminate. Although it contemplates and illuminates, it does not abide in views. And True Wisdom, which has no illumination, directly points to One Mind. Provisional Wisdom, which has illumination, becomes a skillful means. Even while using skillful means, it does not abide in them. Therefore, the provisional is precisely the actual. How could the provisional be separate from the actual? Essence and function are fully one. \*\*Question\*\*: Why does True Wisdom (Fundamental Wisdom) have no illumination? \*\*Answer\*\*: "No illumination" means no wisdom (as an object to grasp). \*\*Question\*\*: If there is no wisdom, then what knows the fundamental nature of dharmas? \*\*Answer\*\*: Because wisdom itself is no-wisdom—the essence of wisdom is originally empty. Since the essence of wisdom is originally empty, ultimate reality itself is also unattainable. "Unattainable" is precisely the Tathāgata's pure Dharmakaya. Therefore, responding and illuminating are provisional; no illumination is actual. It is not that there is actual wisdom apart from the provisional, nor that there is provisional wisdom separate from actual wisdom. This is truly trustworthy.

圓明初發成無漏 三類分身息苦輪

> The perfect light begins to shine, transforming into the undefiled state, The three kinds of manifested forms bring an end to the wheel of suffering.

論云。問。五識尚未語完。八識全然未解。云何而言圓明無漏之果耶。答。雖在五識論之。乃通八識無漏之果。故在五根識中。見色聞聲。豁然頓悟果中之旨。若能轉五識成智者。即是果地之言。今以次第分義。亦云果中圓明妙智之德耳。梵語涅槃。此云圓明。圓者無欠無餘。是不增不減之性也。所云明者。即權實二智。圓滿無二智也。即後得而成實智。以應機即權。不應即實。然則在權非權。在實非實。故權實不二自在者二乘莫測。豈可思議乎。云初發無漏。正是無明種子永別。故成無漏。是以應化三乘五乘。乃至無量諸乘化身。非凡情及二乘小果之所測也。故云。以息無量眾生之苦輪耳。此識。即根本無明之惑也。謂本覺心源初無動相續通括五識現量見分不生。即八識見分決不生也。何則以八識內見分種者。由托五識見分種。各緣五塵性境生。似現量始起。是故外緣境不生。即八識內見分。決不生也。況五識見分種。即八識見分種。無二種者也。問。然者。只有五識見分種。決無八識見分種。答。八識見分種者。以八識種性內本來具足。五識見分種自性。若不遇五塵來會。故五識見分種性。決不生耳。似如金鐘本有聲性之德。因遇外緣手擊。始顯聲性之音耳。若不遇緣手繫。聲性決不顯也。信矣。是故八識性中。本具五識見分種亦爾。由遇五塵性境來迎。即八識種性。應生五識見分種性也。故八識見分種性。即五識見分種性。決無異也。是一見分種無二性也。問。又何名五識見分。是八識見分種生耶。答。前不云乎。見分生者。是種子果也。由果故顯因耳。云何又名種耶。答。由八識見分種性。能分五識見分。各緣各境。如眼識。雖見色是九緣生者。只緣色塵。不緣聲塵餘境。又如耳識八緣所生者。只緣聲塵。不緣餘色塵境。鼻舌身等。所緣各境。亦復然也。以各別所緣塵境。不同之性。故。喻種也。如秈糯稻種。其性各別。緣五塵見各性似如種耳。又五塵不會。因種決不生也。若緣一會。即五八二識見分種果相。頓即顯也。故又名因緣變。因種而變聲色等境。即因種見分成現量也。又問云何五識見分各種。是八識見分一種生耶。又八識種。從何種生耶。答。由引業種而結成。今生現在八識五識種也果也。問。引業種子。又依何生。答。從自空性中生。亦從空性中變。譬如幻師。以呪力故。而呪成種種六根六塵六識八識種相果也。此亦如是。以引業力故。引生異熟果也。故云無心化出有心形。業性原從空性分。此是黎耶識性。悟之者。即真如性也。迷之者輪轉生死。可不信乎。問業性種子。因何而在空中生耶。又若無因。云何能生業性果耶。答。由無始以來以無明迷性種子。熏在空性中。故觸境迷于聲色幻境。起憎起愛。即內取諸心。外取塵境。托於第六意識。造于有漏善惡二業。以七識中念念收藏在第八識中。而作當來引業種果。成黎耶識也。是為不思識熏。成黎耶果識者。為之不思變也。是故于空中化出種種業性果報輪迴。如水成波之幻泡者。即斯義也。是故智者。了生滅門果報。即本來空性。是不生滅門也信矣。以上論五識轉智文竟。

> The treatise asks: Since the first five consciousnesses have not been fully discussed, and the eighth consciousness is entirely unexplained, how can we speak of the perfect and clear fruit of the untainted state? The answer: Although we are discussing within the context of the first five consciousnesses, this actually connects to the untainted fruit of all eight consciousnesses. Therefore, when the five sense consciousnesses see forms and hear sounds, the insight into the fruit of the path can be suddenly realized. If one can transform the first five consciousnesses into wisdom, that itself is the expression of the fruitional state. Now, when we analyze this by sequential stages, we also call it the virtue of perfect and clear wondrous wisdom within the fruit. The Sanskrit word "Nirvana" is translated here as "perfect clarity." "Perfect" means without lack or excess—the nature of neither increase nor decrease. "Clarity" refers to the two wisdoms of expedient and ultimate, which are complete and non-dual. This is the wisdom that arises afterwards and becomes true wisdom. In responding to conditions, it is expedient; when not responding, it is ultimate. Thus, within expedience, it is not expedience, and within ultimacy, it is not ultimacy. So the non-dual freedom of expedient and ultimate is unfathomable by the two vehicles—how can it be conceived? It is said that the first arising of the untainted marks the permanent departure of the seeds of fundamental ignorance, thereby becoming untainted. This is why it responds with manifestations for the three vehicles and five vehicles, and even countless vehicle transformations—beyond the measure of ordinary emotion or the small fruits of the two vehicles. Thus, it is said to stop the wheel of suffering for countless beings. This consciousness is the delusion of fundamental ignorance. The originally enlightened mind-source initially has no movement or continuity that pervades the first five consciousnesses' direct perception and prevents the arising of their seeing portion. That is, the seeing portion of the eighth consciousness definitely does not arise. Why? Because the seeds of the inner seeing portion of the eighth consciousness rely on the seeds of the seeing portion of the first five consciousnesses. Each encounters the nature of the five sense objects, giving rise to a seeming direct perception. Therefore, when external conditions do not arise, the inner seeing portion of the eighth consciousness definitely does not arise. Moreover, the seeds of the seeing portion of the first five consciousnesses are the seeds of the seeing portion of the eighth consciousness—there are not two kinds of seeds. Question: So are there only seeds of the seeing portion of the first five consciousnesses and no seeds of the seeing portion of the eighth consciousness? Answer: The seeds of the seeing portion of the eighth consciousness inherently exist within the seed-nature of the eighth consciousness. The seeds of the seeing portion of the first five consciousnesses inherently exist as a nature. If they do not encounter the five sense objects coming together, the nature of the seeing portion of the first five consciousnesses definitely does not arise. It is like a golden bell, which inherently has the quality of sound. When an external condition—a hand striking it—arises, the sound quality of the bell is manifested. Without the hand striking it, the sound quality definitely does not appear. This is true. Similarly, within the nature of the eighth consciousness, the seeds of the seeing portion of the first five consciousnesses are also inherently present. When the nature of the five sense objects comes to meet them, the seed-nature of the eighth consciousness responds by giving rise to the nature of the seeing portion of the first five consciousnesses. Thus, the seed-nature of the seeing portion of the eighth consciousness is the seed-nature of the seeing portion of the first five consciousnesses—there is absolutely no difference. This is one seeing portion with no two natures. Question: Then why are the seeing portions of the first five consciousnesses said to be born from the seeds of the seeing portion of the eighth consciousness? Answer: Was it not said earlier? The arising of the seeing portion is the fruit of the seeds. Through the fruit, the cause is revealed. Then why are they still called seeds? Answer: Because the seed-nature of the seeing portion of the eighth consciousness can differentiate the seeing portion of the first five consciousnesses, each encountering its own object. For example, the eye consciousness, although it sees forms through nine conditions, only perceives form objects, not sound or other objects. Similarly, the ear consciousness, arising through eight conditions, only perceives sounds, not form or other objects. The nose, tongue, and body consciousnesses each encounter their own objects in the same way. Because each consciousness encounters distinct sense objects with different natures, it is likened to seeds. It is like the seeds of sticky and non-sticky rice—their natures are distinct. The seeing nature that encounters the five sense objects is like seeds in this way. Moreover, if the five sense objects do not meet, the seeds definitely do not arise. When even one meeting occurs, the fruit-nature of the seeing portions of the fifth and eighth consciousnesses is immediately manifested. Therefore, it is also called transformation based on causes—due to causes, the forms and sounds of objects change. That is, the seeing portion resulting from causal seeds becomes direct perception. Question: How can the various seeing portions of the first five consciousnesses arise from the single seeing portion of the eighth consciousness? And from what seeds do the seeds of the eighth consciousness arise? Answer: They are formed by the seeds of leading karma, which establish the present life's eighth and fifth consciousnesses as both seeds and fruit. Question: On what do the seeds of leading karma depend to arise? Answer: They arise from inherent emptiness-nature and also transform from emptiness-nature. It is like a magician who, through the power of a mantra, creates the appearances of various faculties, objects, consciousnesses, and eighth consciousness seeds and fruits. So it is here too. Through the power of leading karma, the ripening fruit is produced. Thus it is said: Without intent, the form of mind arises; the nature of karma originally divides from emptiness-nature. This is the nature of the ālaya consciousness. Awakening to it is the nature of true suchness. Delusion about it results in cyclic existence. Can one not believe this? Question: How do the seeds of karma-nature arise within emptiness? And if there is no cause, how can the fruit of karma-nature be produced? Answer: Since beginningless time, due to ignorance, the seeds of the deluded nature have been perfused within emptiness-nature. Thus, when encountering objects, beings are deluded by the illusory forms and sounds, giving rise to attachment and aversion. They grasp internally toward the mind and externally toward sense objects. Relying on the sixth consciousness, they create tainted good and evil karma. In the seventh consciousness, thoughts and thoughts are collected and stored in the eighth consciousness, serving as the seeds of leading karma for future lives. This forms the ālaya consciousness. This is inconceivable perfuming, forming the fruit-consciousness of ālaya—this is inconceivable transformation. Thus, various karma-nature results and the wheel of rebirth are conjured from emptiness, like water forming waves and bubbles—this is the meaning. Therefore, the wise person understands that the results of the arising-and-ceasing gate are originally emptiness-nature, which is the non-arising-and-non-ceasing gate. This is truly so. This concludes the discussion on transforming the first five consciousnesses into wisdom.

△問。五識已知。未知六識之相。是云何耶。

> Question: When the first five consciousnesses have already recognized objects, what is the nature of the sixth consciousness, which is still unknown?

答。六識者名事識。以分別前五塵影子。落于意識思量分別見中。變成五塵境影。名分別變。以六識見分。變而成境。非真有境。是法塵者。以半分屬見分心。以半分屬外塵境。雖是外塵。是六識見分之所生也。故六識為事識。以分別五塵事故。又名意識者。以思量為意又意即識也是持業釋耳。在頌中前八句後四句。即成妙觀察智。普見三乘五性之機。而說法故。

> The six consciousnesses are called "event-consciousness." Because they discriminate the shadows of the five sense objects (sights, sounds, smells, tastes, and touch). These shadows fall into the mind's sphere of thinking and discriminating, transforming into inner images of the five sense objects. This is called "discriminative transformation." Through the seeing-part of the six consciousness, these images are transformed into an apparent external world. This is not a truly existing external world. These are mental objects (\*dharmas\*). Half of them belong to the seeing aspect of the mind, and half belong to the apparent external object. Even though they seem external, they are actually produced by the seeing aspect of the sixth consciousness. Therefore, the six consciousnesses are called "event-consciousness" because they discriminate the events of the five sense objects. They are also called "mind-consciousness" because thinking and reasoning are the mind, and mind itself is consciousness—this is a \*karmadharaya\* compound (a descriptive compound where the two terms refer to the same thing). In the verse, the first eight lines and the last four lines together constitute the "Wondrous Observing Wisdom," which perceives the potential of beings in the Three Vehicles and the Five Natures and teaches the Dharma accordingly.

問。佛果位中。而云妙觀察者。豈非還同識性無二者耶。

> Question: Within the realm of Buddhahood, is the concept of "wondrous observation" actually the same as the non-dual nature of consciousness?

答。雖云妙觀察者。如鏡鑑機。不留情故亦即成所作智中流出之義。以眾生分中。似有妙觀察者。如來分中。實無此智云耳。亦同成所作智。俱屬權智耳。若權智之應。即實智用也。成大圓智故。

> Answer: Though we speak of "Wondrous Observing," it's like a mirror reflecting beings—without clinging to personal feelings. In this sense, it flows from the Wisdom of Accomplishing All Actions. From a sentient being's perspective, it appears as if there is a Wondrous Observing; from a Buddha's perspective, there is truly no such separate wisdom. This functions similarly to the Wisdom of Accomplishing All Actions, both being provisional wisdoms. When provisional wisdom responds, it is actually the function of ultimate wisdom, which realizes the Great Perfect Mirror Wisdom.

因玄祖次頌六識章十二句云。

> Because the patriarch (Xuanzu) composed the next verse in the "Six Consciousnesses" chapter, which consists of twelve lines: