宗鏡錄 88.5

88.5

Answer: The Mahāyānasaṃgraha states: 'The intrinsic nature of non-conceptual wisdom should be known as being free from five characteristics: first, because it is free from non-thinking; second, because it is free from grounds that are not vitarka and vicāra; third, because it is free from the quiescence of the absorption of the cessation of ideation and feeling; fourth, because it is free from the intrinsic nature of form; fifth, because with regard to true reality it is free from disparate conceptualization.' If this wisdom were called non-conceptual wisdom due to being free from thinking, then deep sleep, negligence, madness, and intoxication, all being equally free from thinking, ought to attain this wisdom. If it were called non-conceptual wisdom due to transcending the grounds of vitarka and vicāra, then from the second dhyāna upwards, having already transcended vitarka and vicāra, one ought to attain this wisdom. If relying on these two meanings, ordinary beings ought to attain this wisdom. If that state where one is able to be free from citta and caittas should be called non-conceptual wisdom—namely, the absorption of the cessation of ideation and feeling, and the like—if a person in this position attained non-conceptual wisdom, then this would not constitute wisdom. Why? Because in states such as the absorption of cessation, there are no citta and caittas. If one says that like the intrinsic nature of form, the intrinsic nature of wisdom is also like this: just as form is dull and unconscious, this wisdom ought to be dull and unconscious. If with regard to true reality, it were manifested due to already being conceptualized, then this conceptualization should become non-conceptual wisdom. Why? Because this conceptualization would be able to conceptualize true reality, saying, 'this reality is real.' If wisdom is free from these five characteristics, it arises conditioning true reality. If it does not disparately conceptualize true reality, saying, 'this dharma is real,' but solely conditions true reality—just as the eye-consciousness does not take conceptualization as its nature—this is called non-conceptual wisdom. Non-conceptual wisdom is the foremost of all practices. It is further revealed by a verse: / 'The intrinsic nature of the bodhisattvas / Is free from the five characteristics; / The nature of non-conceptual wisdom / Is non-conceptual regarding the real.' / Bodhisattvas take non-conceptual wisdom as their substance; non-conceptual wisdom and bodhisattvas are not different. The intrinsic nature of non-conceptual wisdom is simply the intrinsic nature of bodhisattvas. Because it is non-conceptual regarding the real, being free from the five characteristics it obtains the name 'non-conceptual'. Moreover, the three wisdoms are explained collectively by analogies. The verse says: / 'As the five seek to perceive sense objects, / As the five directly perceive sense objects, / As what is not the five perceives sense objects, / The three wisdoms are exemplified in this way.' / The explanation says: For example, when a person is in the five consciousnesses such as the eye [-consciousness] seeking five sense objects, they may condition the real or condition the unreal, because the manovijñāna arises interlaced with the five consciousnesses. Preparatory non-conceptual wisdom is also like this: either realizing a part as real, or failing to realize it as unreal. For example, when a person is precisely within the five consciousnesses apprehending a real object, it is without conceptualization and without speech. Fundamental non-conceptual wisdom is also like this: apprehending a real object, it is without conceptualization and without speech. For example, when a person in the manovijñāna only conditions sense objects previously perceived, this is called conditioning an unreal object; there is conceptualization and there is speech. Post-attainment non-conceptual wisdom is also like this: conditioning an unreal object, there is conceptualization and there is speech. Furthermore, a verse states: / 'As when a person first opens their eyes, / This is called preparatory wisdom; / As when a person has their eyes closed, / This is non-conceptual wisdom; / When that same person opens their eyes again, / Post-attainment wisdom is also like this. / One should know that, as empty space / Is non-conceptual wisdom, / The appearance of forms within it / Is post-attainment wisdom likewise.'