成唯識論演祕 7.558

7.558

據求溫習通達以辨。意識依意，名為「末那」。十四、根本、後得二智差別者，頌曰：如人正閉目，是無分別智，即彼復開目，後得智亦爾。十五、無分別智云何能作利有情事者，頌曰：如末尼天樂，無思成自事，種種佛事成，常離思亦爾。十六、無分別智為緣分別依他起性，為緣餘境自體亦爾？為智、非智？若緣依他，云何得成無分別智？若緣餘境，餘境定無，當何所緣？是智，應有所知；非智，云何名無分別智者？謂無分別智不緣依他，無分別故；亦不緣餘，緣此分別法性為境，法與法性非一、異等。是故此智不可定說緣分別境、非分別境，自體亦爾。不可說言決定是智，如加行、後得無分別故，亦非非智以加行智為先因故。此智與境無差別相，如空與空所有光明，是故此智成無分別。

is explained with reference to seeking to review and penetrate. The mental consciousness relies on the manas, so it is called "manas." The fourteenth: regarding the distinction between the two wisdoms—fundamental and subsequently attained—a verse says: "Like a person who closes their eyes, which is non-conceptual wisdom, and then that same person opens their eyes again, so too is subsequently attained wisdom." The fifteenth: regarding how non-conceptual wisdom can perform deeds that benefit sentient beings, a verse says: "Like a jewel or celestial music that accomplishes its own function without thought, so too various Buddha-deeds are accomplished while remaining always free from thought." The sixteenth: Does non-conceptual wisdom take the conceptualized dependent nature as its intentional object, or does it take other objects, and is its own substance also like this? Is it wisdom or non-wisdom? If it takes the dependent [nature] as its object, how can it be established as non-conceptual wisdom? If it takes other objects, other objects definitely do not exist, so what would it take as its object? If it is wisdom, it should have that which is known; if it is not wisdom, how is it called non-conceptual wisdom? The answer is: Non-conceptual wisdom does not take the dependent [nature] as its object, because it is non-conceptual; nor does it take other things as its object, for it takes the dharmatā of this conceptualization as its object, and phenomena and their dharmatā are neither one nor different. Therefore, this wisdom cannot definitively be said to take conceptualized objects or non-conceptualized objects, and its own substance is also like this. It cannot be definitively said to be wisdom, because, unlike preparatory and subsequently attained [wisdoms], it is without conception; nor is it non-wisdom, because preparatory wisdom serves as its antecedent cause. This wisdom and its object have no differential characteristic, just like space and the luminescence within space; therefore, this wisdom is established as non-conceptual.