成唯識論了義燈 2.105

2.105

言十無學法，名如疏列體。八聖支道，正見謂後得智。有宗見道超，大乘修道超，故是後智。《中邊論》云：分別支故。若爾，既法輪體亦見道中，何但後得。答：為二解。一、云諸無漏法皆名法輪，不唯八道故。於見道雖無八道，亦名法輪；二、云《中邊》據《顯勝》說在於修道，《瑜伽論》說在見道故。若依前解，《瑜伽》隨轉說在見道，二說任情。正思惟者，以思為體，准《十地論》云：淨覺人即謂覺者是尋，撿梵本不以尋、伺為體，如第七卷論疏辨：無嗔、癡所發身、語，名正語、正業。無貪所發名為正命。解脫者勝解數，智者緣無為智，餘體如名。《雜集》第十云：十無學法依無學戒蘊，乃至智見蘊，無學正語、業、命是戒蘊。正念、正定是定蘊，正見、正思惟、精進是惠蘊，此二依自性及眷屬說。正解脫是解脫蘊，正智是無學解脫智見蘊。

Regarding the ten factors of the non-learner (aśaikṣa-dharma), their designations and essences are as listed in the Commentary. Among the eight factors of the noble path, 'right view' refers to the post-attainment cognition (pṛṣṭhalabdha-jñāna). In the Sarvāstivāda school, one transcends [to the path] in the path of seeing (darśanamārga), whereas in the Mahāyāna one transcends in the path of cultivation (bhāvanāmārga); therefore, it is the post-attainment cognition. The Madhyāntavibhāga says: 'Because it is a branch of discrimination.' If that is so, since the essence of the Wheel of Dharma is also present in the path of seeing, why would it only be the post-attainment cognition? In reply: There are two explanations. First, it is said that all uncontaminated dharmas are called the Wheel of Dharma, not solely the eightfold path. Therefore, although the eightfold path is not present in the path of seeing, it is still called the Wheel of Dharma. Second, it is said that the Madhyāntavibhāga speaks of it being in the path of cultivation on the basis of the *Vyaktābhidharma*, while the Yogācārabhūmi says it is in the path of seeing. If one relies on the former explanation, the Yogācārabhūmi is speaking conformingly of it being in the path of seeing; one may adopt either of the two views at will. As for 'right intention,' its essence is volition (cetanā). Relying on the Daśabhūmika-śāstra, which says that 'persons of pure thought' considers thought to be vitarka: upon checking the Sanskrit text, its essence is not vitarka and vicāra, as explained in the commentary to the seventh fascicle of the treatise. Bodily and vocal [actions] initiated by non-hatred and non-delusion are called right speech and right action. Those initiated by non-greed are called right livelihood. 'Liberation' is the caitta of resolve (adhimokṣa); 'cognition' is the cognition that takes the unconditioned as its object; the essences of the remainder correspond to their designations. Fascicle ten of the Samuccaya states: 'The ten factors of the non-learner are based on the non-learner's aggregate of moral discipline, up through the aggregate of cognition and vision.' The non-learner's right speech, right action, and right livelihood are the aggregate of moral discipline. Right mindfulness and right concentration are the aggregate of concentration. Right view, right intention, and right effort are the aggregate of wisdom; these two are explained based on their intrinsic nature and their retinue. Right liberation is the aggregate of liberation. Right cognition is the non-learner's aggregate of cognition and vision of liberation.