瑜伽論記 20.78

20.78

下會通中景云：於所緣境離加行故者，此智正證離彼尋求加行之心，即解智無分別，言此所緣境至離分別者，此辨境無分別，舉境明智是無分別，言等持相應妙慧生時於所緣相能現照取等者，即定妙慧能現照如離於五相名無分別，備云：依中邊論初文意，地前先除相分，次除見分，入於初地，唯有自體，此論亦爾，故論云此所緣境離有無相者，欲辨離相分義，離諸分別者，欲辨離見分義，等持妙慧能現照取者，欲辨於地前無見相慧所引故，初地已上唯有自體，由無見相二障故，得證真如，準昔攝論，忍位作無相觀，第一法作無生觀，由無相觀故，離於相分，由離見分故，作無生觀，是故初地已上唯有自體分，是故西國作況，而云猶如牛兩角，先打脫一角，後第二角，唯有其頭，以打破故。然辨此智西方兩解。一云，正體智緣於真如，無有相分，自內證故；二云：無有諸心緣境而不分別者，是故此智緣真如時亦作影像。今準唯識論，前解為勝。

In the reconciliation below, Jing says: Regarding 'because it is free from effort with respect to the cognitive object,' this means that when this wisdom directly realizes [tathatā], its mind is free from the effort of seeking; thus it explains that wisdom is non-conceptual. The statement from 'this cognitive object' up to 'is free from conceptualization' distinguishes that the object is non-conceptual; it adduces the object to clarify that wisdom is non-conceptual. The statement that 'when the wondrous wisdom associated with samādhi arises, it can directly illuminate and grasp the sign of the cognitive object, etc.' means that the wondrous wisdom of samādhi can directly illuminate tathatā free from the five signs, which is called non-conceptual. Bei says: According to the intention of the opening text of the Madhyāntavibhāga, before the stages [of the bodhisattva] one first eliminates the objective aspect (nimittabhāga), next eliminates the subjective aspect (darśanabhāga), and enters the first stage possessing only the self-substance [aspect] (svasaṃvittibhāga); this treatise is likewise. Thus, when the treatise says 'this cognitive object is free from the marks of existence and non-existence,' it intends to explain the meaning of being free from the objective aspect; when it says 'is free from all conceptualizations,' it intends to explain the meaning of being free from the subjective aspect; and when it says 'the wondrous wisdom of samādhi can directly illuminate and grasp,' it intends to explain that because it is induced by the wisdom free of subjective and objective [aspects] prior to the stages, from the first stage onward there is only the self-substance [aspect]. Because it is free from the two obscurations of subjective and objective [aspects], it is able to realize tathatā. Based on the former Mahāyānasaṃgraha, at the stage of patience one practices the contemplation of signlessness, and at the stage of the highest worldly dharmas one practices the contemplation of non-arising. Because of the contemplation of signlessness, one is free from the objective aspect; because of being free from the subjective aspect, one practices the contemplation of non-arising. Therefore, from the first stage onward there is only the self-substance aspect. Therefore, in the Western country they made an analogy, saying: Just like two horns of an ox, first one horn is knocked off, and then the second horn, so that only the head remains because they were broken off. However, in explaining this wisdom there are two interpretations in the Western region. One says: Fundamental wisdom cognizes tathatā without having an objective aspect, because it is internally realized by itself. The second says: There is no mind that cognizes an object without conceptualizing it; therefore, when this wisdom cognizes tathatā, it also produces an image. Now, relying on the Vijñaptimātratāsiddhi, the former explanation is superior.