大方廣佛華嚴經隨疏演義鈔 22.41

22.41

疏「十智度」，初名。二「亦有」下，辯相。此相難見，故引論釋。但引釋論，本論但云「謂由前六成立妙智，受用法樂、成熟有情。」若天親云「由般若波羅蜜無分別智故，故成立後得智。復由此智，成立前六波羅蜜多。由此自為與同法者，受用法樂、成熟有情。」大意亦同。《瑜伽》四十九云「於一切法如實安立清淨妙智，名智波羅蜜多。當知能取勝義名慧，能取安立名智。」又三十九云「謂無量智，當知方便波羅蜜多，希求後後殊勝性名願，一切魔怨不能壞名力，如實覺了所知境名智。」大意皆同。然上辯體，約剋實性體；若兼助伴，一一皆以一切俱行功德為性。三「經云」下，釋文，可知。若廣分別，如《唯識疏》第十及《瑜伽》四十二。

In the commentary on the "tenth, the pāramitā of knowledge": first is the name. Second, from "also has" onward discerns the characteristics. These characteristics are difficult to discern, so treatises are cited to explain them. Only the subcommentary is cited; the root treatise merely says: "Namely, through the former six, wonderful knowledge is established, experiencing the bliss of Dharma and maturing sentient beings." Vasubandhu says: "Through the non-conceptual cognition of the prajñāpāramitā, subsequently attained cognition is established. Again through this cognition, the former six pāramitās are established. Through this, for oneself and those of shared Dharma, one experiences the bliss of Dharma and matures sentient beings." The general meaning is also the same. Fascicle 49 of the Yogācārabhūmi states: "The pure wonderful knowledge that truly establishes all dharmas is named the jñānapāramitā. One should know that the ability to apprehend the ultimate truth is called wisdom, and the ability to apprehend conventional establishment is called knowledge." Again, fascicle 39 states: "The immeasurable knowledge should be known as the upāyapāramitā; aspiring toward increasingly superior natures is named vows; being indestructible by any demonic foe is named power; truly awakening to knowable objects is named knowledge." The general meanings are all the same. However, the above discernment of essence relies on the precise intrinsic essence; if taking accompanying factors into account, each and every one takes all co-arising meritorious qualities as its nature. Third, from "the sūtra says" onward explains the text, which is understandable. If differentiated broadly, it is as in fascicle 10 of the Commentary on the Vijñaptimātratā and fascicle 42 of the Yogācārabhūmi.