四分律行事鈔資持記 3.965

3.965

《攝論》中。無分別智者，以住唯識，無外塵故；以諸外塵皆唯識故，故云塵不顯現；彼論云：無分別智，自性應知，離五種相：一離非思惟故，二離非覺觀地故，三離滅想受定寂靜故（不住二乘空見。），四離色自性故（不住凡夫有見。），五於真實義，離異分別故。（不住菩薩中道。）勝智，即無分別；方便，謂誘化眾生。前有利益即利他；自無染濁，即自利。必具二利，方乃行之，故云縱有等。準下，判位。初地已上者，故知十聖方許行之。地前三賢，猶制不合；況餘凡愚，安可僣濫。

In the Mahāyānasaṃgraha: non-conceptual wisdom is so called because, by abiding in consciousness-only, there are no external sense-objects; because all external sense-objects are merely consciousness, it says "sense-objects do not manifest." That treatise states: "The self-nature of non-conceptual wisdom should be understood as being free from five kinds of marks: first, being free from non-thinking; second, being free from the stage of non-investigation and non-discernment; third, being free from the quiescence of the absorption of the cessation of ideation and feeling (not abiding in the emptiness-view of the two vehicles); fourth, being free from the self-nature of form (not abiding in the ordinary being's view of existence); fifth, regarding the true meaning, being free from differentiated conceptualization (not abiding in the bodhisattva's Middle Way)." Superior wisdom is non-conceptual [wisdom]; skillful means refers to enticing and transforming sentient beings. "Benefit beforehand" is benefiting others; "being free from defilement oneself" is benefiting oneself. One must possess both benefits before practicing it; hence it says "even if there is," and so on. From "According to" onward, it determines the stages. "Above the first bhūmi": thus we know that only the ten noble ones are permitted to practice it. Even the three stages of the worthy before the bhūmis are prohibited and it is not fitting for them; how much less may ordinary fools usurp and imitate it!