成唯識論述記 10.11

10.11

述曰：即一智體無有分別，有分別者戲論行相，即後得智亦名戲論；或有漏分別說為戲論，偏執增故名為戲論，即後得智不名戲論。若依前解，能斷二障，無分別智名為妙用，是不思議。若依後解，即無漏智皆離過失，能違生死名為妙用，是不思議。今此文中但約前解，論自顯故。

The Commentary states: That is, the essence of a single knowledge has no conceptual discrimination; that which has conceptual discrimination has an ākāra of proliferation, meaning that subsequently attained knowledge is also called proliferation. Or, tainted conceptual discrimination is called proliferation; because one-sided grasping increases, it is called proliferation, in which case subsequently attained knowledge is not called proliferation. If based on the former interpretation, non-conceptual knowledge, being able to sever the two hindrances, is called wondrous functioning and is inconceivable. If based on the latter interpretation, untainted knowledge is entirely free of faults, and being able to oppose saṃsāra is called wondrous functioning and is inconceivable. Now in this text, it is only based on the former interpretation, as the treatise itself makes clear.