成唯識論演祕 7.555

7.555

《攝論》第八有十六門今略引云：「此中無分別智離五種相以為自性。」本論如《疏》。無性釋云：若無作意是無分別智，熟眠、醉等應成無分別智。若過尋伺地是無分別智，第二靜慮已上諸地一切異生及聲聞等，應成無分別智。若想受滅是無分別智，此智體相難可成立，無想等中離心無有諸心法故。若如其色是無分別智，應不得成無分別智，譬如大種所造色故。若於真義異相計度是無分別智，此智不成無分別性，以於真義異相計度，言此是真、是無分別，有分別故。二、智所依者，謂無分別智所依非心、非思義故，亦非非心為所依止，心種類故。以心為因，數習勢力，引得此位，名「心種類」。此即顯示智所依心，出過一切思量分別。

Fascicle 8 of the Mahāyānasaṃgraha has sixteen gates, which are now briefly cited: 'Herein, non-conceptual knowledge takes being free from five kinds of characteristics as its intrinsic nature.' The root treatise is as in the Commentary. Asabhāva's commentary states: 'If lack of mental application were non-conceptual knowledge, deep sleep, intoxication, and so forth would be non-conceptual knowledge. If passing beyond the stage of investigation and examination were non-conceptual knowledge, all ordinary persons and śrāvakas above the second dhyāna would be non-conceptual knowledge. If cessation of ideation and feeling were non-conceptual knowledge, the substantial characteristics of this knowledge could hardly be established, since within the state of non-ideation and so forth, apart from the mind, there are no mental factors. If being like matter were non-conceptual knowledge, it could not be established as non-conceptual knowledge, just like matter derived from the great elements. If conceptualizing different characteristics regarding true reality were non-conceptual knowledge, this knowledge would not achieve non-conceptuality, because conceptualizing different characteristics regarding true reality by saying "This is true, this is non-conceptual" involves conceptualization.' Second, the basis of knowledge: because the basis of non-conceptual knowledge is not the mind in the sense of thinking, yet it does not take non-mind as its basis, because it is of the category of mind. Taking mind as the cause, through the force of repeated practice, one induces this state, which is called 'of the category of mind.' This reveals that the mind upon which knowledge relies transcends all deliberation and conceptualization.