成唯識論演祕 7.556

7.556

釋曰：「心」言通目思、非思量，外又偏以思量心難。答中據彼二種心故，言不依依。智所依心雖無分別，是前無間心之種類，亦得名心。餘如《疏》引。三、智因緣；四、智所緣；五、智行相，皆如《疏》引。六、智所住持者，謂無分別後得智中所得種種菩薩諸行，此行皆以智為所依。七、無分別智誰為助伴，若唯有一應無所能者，謂前五度分為二道：初四資糧道，後一依止道，為能助伴。八、無分別智當於何處感異熟果者，謂於諸佛變化、受用二身會中，此非異熟因，能治彼故；即增上果假名異熟，由此資熏餘有漏業，令感異熟，故立此名。九、無分別智誰為等流者，謂前前生中無分別智，後後生處展轉增勝，是等流果。十、無分別智出離云何者，謂初極喜地入見道時，見一切地無分別理，初得出離，後修道位諸地方成。十一、無分別智誰為究竟者，謂初地中雖得三身而未清淨，至第十地乃得清淨，方名究竟。十二、無分別智如何、從何、由何無染者，謂如虛空從種種極惡，由信惠解以為因故，而得無染。十三、加行、根本、後得三種無分別智有差別者，頌曰：如瘂求受義，如瘂正受義，如非瘂受義；如愚求受義，如愚正受義，如非愚受義；如五求受義，如五正受義；如末那受義，如未解於論，求論受法義；次第譬三智，應知加行等。「義」謂境義：初未受、未說；次受、未說；後受亦說。「五識」等者。

The explanation says: The word "citta" refers generally both to reflection and to non-reflection, while the outsider again specifically challenges with the reflective mind. Because the answer is based on both kinds of minds, it speaks of "not relying and relying." Although the mind relied upon by wisdom is non-conceptual, it is of the same category as the preceding uninterrupted mind, so it can also be called "citta." The rest is as quoted in the Commentary. The third: the cause and conditions of wisdom; the fourth: the intentional object of wisdom; the fifth: the aspect of wisdom—all are as quoted in the Commentary. The sixth: that which wisdom sustains refers to the various bodhisattva practices obtained in the subsequently attained wisdom after non-conceptual [wisdom]; all these practices take wisdom as their support. The seventh: as for what serves as an aid to non-conceptual wisdom—if there were only one, it would lack capacity—this means that the preceding five pāramitās are divided into two paths: the first four are the path of provisioning, and the latter one is the path of support, which serve as its aids. The eighth: as for where non-conceptual wisdom produces a ripening fruit, it is within the assemblies of the two bodies of the Buddhas, the transformation [body] and the enjoyment [body]; this is not a ripening cause, because it can counter that, but it is an adhipati-phala nominally called "ripening," since through this it perfumes the remaining sāsrava karma and causes it to produce ripening, hence this name is established. The ninth: as for what serves as the naturally flowing result of non-conceptual wisdom, it is that in each preceding life non-conceptual wisdom progressively increases and excels in each subsequent birthplace; this is the nisyanda-phala. The tenth: as for what the release of non-conceptual wisdom is, it is that at the first stage of Extreme Joy when entering the path of vision, one sees the non-conceptual principle of all stages and first attains release, and later in the positions of the path of cultivation, it is accomplished throughout the stages. The eleventh: as for what serves as the culmination of non-conceptual wisdom, although one attains the three bodies in the first stage, they are not yet purified, and only upon reaching the tenth stage are they purified; only then is it called culmination. The twelfth: as for how, from what, and by what non-conceptual wisdom is undefiled, it is like space [remaining undefiled] amidst various extreme evils, because it takes faith, discernment, and understanding as its causes, and thus attains undefilement. The thirteenth: as for the distinction among the three kinds of non-conceptual wisdom—preparatory, fundamental, and subsequently attained—a verse says: "Like a mute seeking to receive the meaning, like a mute directly receiving the meaning, like a non-mute receiving the meaning; like a fool seeking to receive the meaning, like a fool directly receiving the meaning, like a non-fool receiving the meaning; like the five [consciousnesses] seeking to receive the meaning, like the five directly receiving the meaning; like the manas receiving the meaning; like one who has not yet understood a treatise, seeking the treatise to receive the meaning of the Dharma; these successively illustrate the three wisdoms: one should know them as preparatory and so forth." "Meaning" refers to the cognitive object: in the first, it is not yet received and not yet spoken; in the second, it is received but not yet spoken; in the third, it is received and also spoken. "The five consciousnesses" and so forth: