成唯識論述記 10.492

10.492

述曰：第二，釋相應多少門，得智名非識所以。「二十二法」者，遍行、別境善法并取心故，准前尋、伺因通無漏，即妙觀察二十四法。今從因果二位通論故二十二。此二十二者體，能變者是見分，所變者是相分；或識自體名能變，相、見二分名所變。或能變是種，因能變故；所變謂現，果能變故。「智」者，決斷了達之義，彼位決斷了達相顯，故「智用增」。

The Commentary states: Second, the section explaining the number of associated factors, and why they receive the name of wisdom rather than consciousness. The 'twenty-two factors' are the omnipresent, the specific, and the wholesome factors, together with the mind; based on what was said earlier that applied thought and sustained thought causally reach into the taint-free state, then the Wisdom of Wondrous Observation has twenty-four factors. Now, treating them comprehensively across both causal and fruition stages, there are twenty-two. These twenty-two factors are the essential nature; that which transforms is the darśanabhāga, and that which is transformed is the nimittabhāga. Alternatively, the self-nature of consciousness is called that which transforms, and the two divisions of nimitta and darśana are called that which is transformed. Alternatively, that which transforms is the seed, because of causal transformation; that which is transformed refers to the actual, because of fruition transformation. 'Wisdom' has the meaning of decisive comprehension; at that stage, the marks of decisive comprehension are evident, hence 'the function of wisdom is predominant'.