成唯識論演祕 7.556

7.556

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: