俱舍論記 18.85

18.85

「若時菩薩至修習圓滿」者，此釋第四位，顯定、慧二修習圓滿。盡智已去名無上覺。次無上覺前即是金剛喻定，此時定、慧修習圓滿。此約菩薩行因位中說六圓滿，不約果位。若約果位說六圓滿，得盡智時。故《婆沙》一百七十八云「總有三說，第三評家云：如是說者，此等所說皆依一時一行增上說為圓滿。如實義者，得盡智時此四波羅蜜多方得圓滿。」解云：以戒攝忍、以慧攝定，故但言四。此論同彼第二師說。又《正理》云「理應此位無間方圓，得盡智時此方滿故。」

Regarding "When the bodhisattva ... their cultivation was perfected": this explains the fourth stage, showing that the two [perfections] of meditation and wisdom were cultivated to completion. From the knowledge of exhaustion onward is named unsurpassed enlightenment. Immediately prior to unsurpassed enlightenment is the vajropama-samādhi; at this time, meditation and wisdom are cultivated to completion. This speaks of the perfection of the six [pāramitās] in terms of the stage of the bodhisattva's causal practice, not in terms of the stage of fruition. If spoken of in terms of the stage of fruition, it is when the knowledge of exhaustion is attained. Thus the *Mahāvibhāṣā*, fascicle 178, states: "There are three explanations in all. The third arbiter says: That which is stated here is said to be perfected solely based on the predominance of one practice at one time. In true reality, it is when the knowledge of exhaustion is attained that these four pāramitās are finally perfected." Explanation: Because moral discipline subsumes patience, and wisdom subsumes meditation, it only speaks of four. This treatise agrees with that second master's explanation. Furthermore, the *Nyāyānusāra* says: "Reason dictates that this stage is perfected only in the uninterrupted [path], because this is perfected only when the knowledge of exhaustion is attained."