瑜伽論記 12.256

12.256

當知所餘波羅蜜多，即此所攝者，六弊故立六度，當知後四度即前六攝，如相續解脫經中，行別相攝方便度是前三伴，願度是精進伴，力度是定伴，智度是慧伴，若依地經，後之四度通伴前六，即前六中善巧攝生名方便，能增上進名之願度，魔法不動名為力度，差別異知說名智度，即前六攝不復別論，據實如地經、相續解脫經據義增勝為論也。

Concerning 'It should be known that the remaining pāramitās are subsumed under these': because of the six defects the six perfections are established; it should be known that the latter four perfections are subsumed under the former six. As in the *Saṃdhinirmocanasūtra*, in their specific subsumption according to practice, the perfection of skill in means is the companion of the first three; the perfection of aspiration is the companion of vigor; the perfection of power is the companion of meditative concentration; and the perfection of knowledge is the companion of wisdom. If one relies on the *Daśabhūmikasūtra*, the latter four perfections serve universally as companions to the former six: that which skillfully gathers sentient beings among the former six is called skill in means; that which is capable of superior progress is called the perfection of aspiration; being unshakeable by the teachings of Māra is called the perfection of power; and the distinct, differentiated knowing is called the perfection of knowledge. They are subsumed under the former six and are not discussed separately. In truth, it is as the *Daśabhūmikasūtra* states, while the *Saṃdhinirmocanasūtra* discusses them in terms of their predominant functions.