無想報Non-perceptual fruition designation
心不相應行法之第七。於生於無想有情天（*asaṃjñi-sattveṣu deveṣu*，色界第四禪之「無想天」）者，諸非恆轉心心所法（*asthāvara cittacaitasika dharma*）止息之分位，假立「無想報」（*āsaṃjñika*，「屬於無想之[狀態/果報]」）之名——其體非實，乃依異熟識中業引種子所招之無想天生分位施設。本條 cluster-locator 屬「依色心分位假立（依異熟立）」——CWS 卷一明以「依異熟立，得異熟名」articulate 本條之假立 ground（→#71 cluster 首 articulate 全形）。
漢zh · Xuanzang 譯
心不相應行法之第七。於生於無想有情天（asaṃjñi-sattveṣu deveṣu，色界第四禪之「無想天」）者，諸非恆轉心心所法（asthāvara cittacaitasika dharma）止息之分位，假立「無想報」（āsaṃjñika，「屬於無想之[狀態/果報]」）之名——其體非實，乃依異熟識中業引種子所招之無想天生分位施設。本條詞族定位屬「依色心分位假立（依異熟立）」——《成唯識論》卷一明以「依異熟立，得異熟名」闡明本條之假立立基（→#71 詞族首闡明全形）。
⭐ #77 與 #75 之因果配對：本條（無想報）為異熟果（生於無想天之結果報），#75 無想定（asaṃjñi-samāpatti，→#75）為其修因（修無想定以求無想天之事相事件）。二條以同一 asaṃjñin- 語根共享詞根，互為因果 prajñapti 對（→#75 bidirectional 跨連）。
《成唯識論》卷一以「此三法（二無心定 + 無想異熟），亦非實有」一句統攝 #75 / #76 / #77 三條，同以 prajñapti 判之——#77 在此三聯中為「修因（#75）→ 異熟（#77）」鏈之果端。
經
不相應行為論藏所立之分析範疇，於阿含、尼柯耶不作獨立法目；無想報之概念線索可由「無想有情天」（asaṃjñi-sattva-deva）之宇宙論描述追溯——色界第四禪天之宇宙位置於南北傳同承認，然論典以 prajñapti 判攝其止息分位，非本體獨立實法。
⚠ In Review · 無想報無確定之 [共傳] 或 [大乘] 經典單一錨點經字元級核校確認——本條漢段經 sub-節以宇宙論線索代標準分判；覆核未得單一 sūtra T-定位可供入。
論
《顯揚聖教論》卷一（T31n1602, T31.0484b09–11，無著菩薩造）：
無想天者，謂先於此間得無想定，由此後生無想有情天處，不恒現行諸心心法滅性。
——⭐ 顯揚以「無想天」（asaṃjñi-deva，宇宙位名）命名此法，非「無想報」（āsaṃjñika，百法/《成唯識論》採果報名）。三種命名鏡：(1) Asg 集論：āsaṃjñikam（屬於無想者之[狀態]，形容詞形式）；(2) 顯揚：「無想天」（從宇宙位置面命名）；(3) 百法 / 《成唯識論》：「無想報」（從異熟果報面命名）。三名同指一 prajñapti，lens 不同。
Calque 鏈：asaṃjñi-sattveṣu deveṣu upapannasya → 後生無想有情天處；asthāvarāṇāṃ cittacaitasikānāṃ dharmāṇāṃ nirodhe → 不恒現行諸心心法滅性。Calque 層次：逐字 ✅。
《成唯識論》卷一（T31n1585, T31.0005c09–13）——無想報 + 二定 joint 三法 close：
無想定前，求無想果，故所熏成種，招彼異熟識。依定麁動想等不行，於此分位，假立無想。依異熟立，得異熟名，故此三法，亦非實有。
——⭐ 結構關鍵：《成唯識論》以「此三法」將 #75 無想定 / #76 滅盡定 / #77 無想報統攝為一段 joint 結語，同以 prajñapti-sat 判之。本條之假立立基：「依異熟立，得異熟名」——異熟識（ālaya-vijñāna）承擔業引種子，種子成熟招感無想天之異熟身，其身中「麁動想等不行」之分位，即假立「無想報」之名。此「依異熟立」之立基在四種假立地中屬第四類（依色心分位差別），但特別標明「依異熟識」為種子層之立基（→#08 阿賴耶識）。
按：本條為「因果 prajñapti 鏈」之果端：修無想定（#75，因 prajñapti）→ 業種熏入異熟識 → 招感無想天異熟（#77，果 prajñapti）——兩條 prajñapti 以 ālaya-seed 鏈連接（→#08 ālaya-vijñāna 為立基）。《成唯識論》「依異熟立」之立基揭示：無想報之假立並非直接依「無想天中的某種獨立實法」，而是依「異熟識在無想天生位之種子成熟分位」——無想報之本體地位完全寄於 ālaya 的果報延伸，而非別有自體。
梵saṃskṛta
āsaṃjñika 之詞形分析（驗證報告 Patch 2 校正）：
- asaṃjñin（「無想者」）= a-（無）+ saṃjñā（想）+ -in（具者後綴）
- asaṃjñin + -ka（屬格後綴）→ āsaṃjñika（「屬於無想者之[狀態/境界]」）
⚠ In Review · 詞形辨正：āsaṃjñika 中之 ā- 非「強化前綴」（v0.1 誤析），乃 asaṃjñin 接 -ka 後綴之標準梵語形態（cf. kāmika ＜ kāmin「欲者之」；dhārmika ＜ dharmin「法者之」——同一 -in + -ka 構詞模式）。āsaṃjñika = 「屬於無想者（之境界、之狀態、之報）」，非「強化之無想」。
asaṃjñin- 語根連結至 #75：asaṃjñi-samāpatti（無想定）中之 asaṃjñi- 為 asaṃjñin 之複合連接形；āsaṃjñika 則為同詞根之衍生形容詞——二者詞根共享，因果語義關係由詞形本身揭示（→#75 bidirectional）。
《阿毘達磨集論》（無著, Abhidh-s 11）梵本定義（PRAJNAPTI_DEFINITIONS.md § VIII）：
āsaṃjñikaṃ katamat / asaṃjñi-sattveṣu deveṣu upapannasya asthāvarāṇāṃ cittacaitasikānāṃ dharmāṇāṃ nirodhe āsaṃjñikam iti prajñaptiḥ //
⚠ In Review · OCR 注：GRETIL（哥廷根大學印度語典電子文獻檔） raw 有 āsaṃjñikapriti（p→m boundary error），已校正為 āsaṃjñikam iti prajñaptiḥ（同 PRAJNAPTI_DEFINITIONS.md § VIII 之 OCR note）。
於生於無想有情天（asaṃjñi-sattveṣu deveṣu upapannasya）者，於諸非恆轉心心所法（asthāvarāṇāṃ cittacaitasikānāṃ dharmāṇāṃ）之止息（nirodhe），稱為「無想報」之假立。
⭐ R.4 反覆公式：asthāvarāṇāṃ cittacaitasikānāṃ dharmāṇāṃ nirodhe 為 #75 / #76 / #77 共用之「R.4」反覆公式（PRAJNAPTI_DEFINITIONS.md § R.4），同一 formula 貫穿三條之梵文定義，揭示三者共享 asthāvara-nirodha 之結構之軸，而各以不同主體（異生修定 / 聖者修定 / 異熟生天）與 lens（修因 / 修因 / 異熟果）立名（→#75 梵段全闡明 R.4 軸）。
Asg 不相應行段 prajñapti 格式（無 svabhāva / karman 雙結構，僅以 iti prajñaptiḥ 一句作結）——格式精簡即義理立場（→#71 format-學科已詳）。
按：Asg 三種命名鏡（集論 āsaṃjñikam / 顯揚「無想天」/ 百法「無想報」）揭示此法之三個面相：「無想者所屬之狀態」（形容詞面相，Asg）、「無想有情天之宇宙位」（宇宙論面相，顯揚）、「修無想定所招之異熟果」（業果面相，百法/《成唯識論》）——三者為同一 prajñapti 之三種 lens，v2 以百法名為主（「無想報」）而標明三種命名。
巴pāḷi
⚠ In Review · 南傳承認 asaññasattā-deva 之宇宙論位置，但否定以此為修行目標——與 #75 之南傳判攝結構一致（→#75 巴段）。
南傳之 31 界宇宙圖中，asaññasattā（無想有情，色界第四禪之七天之一）為經典宇宙位置——色界第四禪之有情類，具有身形而無心識活動，壽五百大劫。此宇宙論位置南北傳同承認。
然南傳之修行判攝明確否定：
- Vism IX.124：以無想定（asaññasamāpatti）求無想天之生，業盡後退墮欲界，修行上毫無進益——五百大劫之無知無覺非解脫之 analog，乃修行之最長死角
- DN 1 梵網經（巴利聖典協會（PTS） DN I.28–29，⚠️ 字元精準待 v2.1 字元-pass）：相關「死後無想自我」立場（asaññī attā hoti paraṃ maraṇā）列於 62 邪見之「14種死後有想/無想/非有想非無想論」詞族中——南傳將「以無想天為目標」之修行路線與外道「死後無想自我」之 metaphysical view 在論辯上關聯
命名對應：
| 梵語（瑜伽行派） | 巴利（南傳） | |
|---|---|---|
| 修因 | asaṃjñi-samāpatti（#75） | asaññasamāpatti（wrong attainment） |
| 宇宙位置 | 無想有情天 asaṃjñi-sattva-deva | asaññasattā-deva（31 界之一位） |
| 果報 | āsaṃjñika（#77，prajñapti） | asaññasattā-bhava（宇宙論位置名） |
按：南傳否定以 asaññasattā-deva 為修行目標之判攝（Vism IX.124）與唯識「此三法，亦非實有」之 prajñapti 判攝，在修行路線評估上殊途同歸——「無想天之無想狀態非解脫」為共識；在本體論架構上有別——唯識以假立中立化，南傳以否定性判攝批評。二者之 common 立基比字面衝突更深。
漢綜述zh-synthesis
「無想報」之梵文 āsaṃjñika 為衍生形容詞：asaṃjñin（「無想者」= a- + saṃjñā + -in）+ -ka（屬格後綴，標準 -in + -ka 構詞模式：kāmin → kāmika「欲者之」；dharmin → dhārmika「法者之」）= āsaṃjñika「屬於無想者之[狀態/果報]」。⚠️ āsaṃjñika 中之 ā- 非強化前綴，乃 asaṃjñin 接 -ka 後綴之標準梵語形態（v0.1 誤析，驗證報告 Patch 2 已校正）。asaṃjñin- 語根與 #75 無想定之 asaṃjñi-samāpatti 共享詞根——修因（#75）與異熟果（#77）以詞形本身揭示因果語義關係。saṃjñā（「想」）之 √jñā 根詳 →#75 詞源。漢譯「無想報」：百法 / 《成唯識論》之業果面命名；《集論》以 āsaṃjñikam（形容詞面）命名，顯揚以「無想天」（宇宙位置面）命名——三名同指一 prajñapti，lens 各異。
無想報為 24 不相應行之第七，為因果 prajñapti 對（#75 修因 → #77 異熟果）之果端。定義為：於生於無想有情天（asaṃjñi-sattveṣu deveṣu，色界第四禪之無想天）者，諸非恆轉心心所法止息之分位假立。《集論》R.4 反覆公式（asthāvarāṇāṃ cittacaitasikānāṃ dharmāṇāṃ nirodhe）三條（#75/#76/#77）共用——同一止息結構軸（asthāvara-nirodha），三種主體（異生修定 / 聖者修定 / 異熟生天），各以不同 lens 立名（修因 / 修因 / 異熟果）。《成唯識論》卷一以「此三法，亦非實有」統攝 #75/#76/#77，並明判本條假立立基：「依異熟立，得異熟名」——異熟識（→#8）承擔業引種子，種子成熟招感無想天異熟身，其身中粗動想等不行之分位，即假立「無想報」。假立鏈：修無想定（#75，修因）→ 業種熏入阿賴耶識（→#8）→ 招感無想天異熟（#77，果 prajñapti）→ 住期由命根（→#72）決定。
南傳承認 asaññasattā-deva 之宇宙論位置（31 界之色界第四禪位），但修行判攝否定以此為目標（Vism IX.124：業盡退墮欲界，修行無益）；DN 1 梵網經將「死後無想自我」之立場列於62邪見中。南北共識：此狀態非解脫；進路各異：唯識以 prajñapti 中立化（假立，非實法），南傳以否定性評估（死角）。
無想報點名「以無想天之五百大劫無知無覺誤認為解脫」之業報後果：修無想定（#75）之業力於阿賴耶識種子層成熟，驅動無想天之投生，於彼天中心心所自然不行（非作意，而業力），業盡後退墮欲界。此「因果 prajñapti 鏈」之果端是阿賴耶識種子流之業報延伸，非別有自體之獨立果報實體。
「無想報」百法/《成唯識論》之既定用名，以異熟果報面（業果義）命名。英譯 Non-perceptual fruition designation 以 fruition 對「報」（異熟果），以 non-perceptual 對 āsaṃjñika-（無想者之），明示 prajñapti 性格。
無想報 ——於生於無想有情天（asaṃjñi-sattveṣu deveṣu）者，諸非恆轉心心所法止息之分位，假立「無想報」（āsaṃjñika）之名；性為異熟識中業引種子所招無想天生分位，業為因果 prajñapti 鏈之果端（因端 →#75）；非別有體，依異熟識中色心分位差別假立。
英綜述en-synthesis
Āsaṃjñika is the adjectival derivative of asaṃjñin ("non-percipient, one without saṃjñā"). The formation: asaṃjñin + -ka (adjectival suffix) → āsaṃjñika "of/pertaining to the non-percipient [state/realm]." This is a standard Sanskrit adjectival-from-agent-noun pattern: kāmin (desirous one) → kāmika (of/pertaining to desire); dharmin (one who has dharma) → dhārmika (of/pertaining to dharma). The ā- in āsaṃjñika is not a strengthening prefix but the vowel-lengthening that occurs before the -ka suffix in this pattern. ⚠️ Do not conflate āsaṃjñika (of-the-asaṃjñin-state, adjectival) with asaṃjñin (without-perception, agent-noun); the suffix changes the semantic role from actor to quality. The shared root with #75 (asaṃjñi-samāpatti) is lexically visible: cause (修因 #75) and result (異熟 #77) share the same asaṃjñin- base, the suffix alone distinguishing event (samāpatti) from result-quality (āsaṃjñika). English "non-perceptual reward" or "non-perceptual fruition" conveys the vipāka (異熟) lens most clearly.
Āsaṃjñika (無想報) is the seventh of 24 citta-viprayukta-saṃskāra. It is the result-prajñapti in the cause-result pair (#75 → #77): the karma generated by practicing asaṃjñi-samāpatti (#75) with the intention of attaining the asaṃjñin-deva realm seeds the ālaya-vijñāna (→#08), which on ripening at the subsequent rebirth produces the asaṃjñin-deva existence — in which the asthāvara citta-and-caitta dharmas naturally cease without volitional effort (by karma alone, not by prior-attention). CWS fascicle 1 closes the three-dharma group (#75/#76/#77) with: "these three dharmas are also not real; [#77 is] established on the basis of the vipāka [-vijñāna], therefore it bears the vipāka-name." The grounds-of-imputation: the cessation-differential in the asaṃjñin-deva's existence is a real configurational event (genuine non-functioning of surface vijñānas for 500 great-aeons), but "non-perceptual reward" is a prajñapti on that differential, not a separately-existing factor that causes the non-functioning. Three naming lenses: Asg names it āsaṃjñikam (adjectival: "the non-percipient [state]"), 顯揚 names it 無想天 (cosmological: "the non-percipient deva-realm"), 百法/CWS names it 無想報 (karmic: "the non-percipient result"). All three refer to the same prajñapti; the 百法 name (異熟果-lens) is the primary for this v1 entry, with the alternates flagged.
Theravāda accepts the asaññasattā-deva cosmological position (it appears in the standard 31-plane map at the fourth rūpāvacara level) but evaluates the aspiration to be reborn there as a soteriological dead-end (Vism IX.124). The shared cosmological map obscures the deeper agreement: both Theravāda and Yogācāra agree that the asaṃjñin-deva state is not liberation. Theravāda's route to this conclusion is soteriological evaluation (micchā-samāpatti → dead-end rebirth → eventual fall-back). Yogācāra's route is ontological neutralization (prajñapti-sat → the non-functioning is real, the dharma is designated → no liberation-quality entailed by the prajñapti). The DN 1 reference linking the "non-percipient self after death" view to wrong-view categories shadows the same concern: mistaking the asaṃjñin state for the self's ultimate non-perception is a wrong-view error, not a path-accomplishment. Both traditions protect against this reification, through different analytical tools.
Āsaṃjñika names the result a practitioner receives for pursuing the cessation-of-perception as if it were liberation. The 500-great-aeons in the asaṃjñin-deva realm are sometimes called the "great forgetting" in commentary literature — a span of non-awareness so long as to constitute a complete disconnection from the path. The drama of the asaṃjñin-deva's eventual return to desire-realm existence (upon karma-exhaustion, Vism IX.124) is the doctrinal narrative beneath the dry prajñapti formula: the karma of seeking perception-cessation produces a prolonged experience of perception-cessation-as-existence, and then runs out. The prajñapti frame in Yogācāra depersonalizes this narrative: it is a configurational event on the ālaya-stream (→#08), a seed-ripening in a particular rebirth-context, with no separately-existing factor ensuring duration. The duration itself (500 great-aeons) is the karma-term of the jīvitendriya (→#72) in that existence, grounded in the ālaya's seed-determination. When the term expires, the ālaya seeds for return to desire-realm ripen. The prajñapti-chain: cause (#75) → seed in ālaya (#08) → rebirth-duration (#72) → cessation-in-that-existence (#77) → return. Each link in the chain is a prajñapti on the ālaya's seed-function continuum.
Non-perceptual fruition designation (āsaṃjñika) — Of one who has been reborn into the class of non-percipient devas: in the cessation of the non-firm citta-and-caitta dharmas — [we designate] "non-perceptual fruition." A result-prajñapti established on the vipāka-basis of the karma seeded by #75 non-perceptual attainment; sharing the asaṃjñin-root with its cause, the suffix alone marking the shift from event (#75) to result (#77).
譯translator's note
譯者按： 結構分析詳 S3-P12 §3.3。本條（#77 異熟果）與 #75 無想定（→#75 修因）為因果 prajñapti 配對——集論 R.4 公式（asthāvarāṇāṃ cittacaitasikānāṃ dharmāṇāṃ nirodhe）貫穿 #75/#76/#77 三條，揭示三者共享 asthāvara-nirodha 結構之軸；《成唯識論》以「此三法，亦非實有」統攝三條、以「依異熟立」闡明 #77 之假立立基（→#08 ālaya-vijñāna）。南北傳共識：此狀態非解脫路，架構判攝雖異（唯識 prajñapti / 南傳否定評估），結論殊途同歸。