瑜伽論記 20.186

20.186

第六慧有五清淨，依本地分四十二云：云何菩薩清淨慧略有十種，於真實義有二種，謂由盡所有性及如有性，取真實義故，此二與第一通達諸相同，於流轉義有二種慧，謂取正因果故，此二與第二通達緣起同，於執受義有二種慧，謂顛倒不顛倒如實了故故，與第三通達教道同，於方便義慧，謂一切所作所不應作如實了知故，與第四通達士用同，於究竟義有二種慧，謂雜染如實知雜染故，清淨如實知清淨故，與第五通達證得同。有釋：進定各十慧，五清淨是九門外更別立之，不及前解。

Sixth, wisdom has five purities. Based on fascicle forty-two of the Maulī Bhūmiḥ, it says: As to how the bodhisattva's pure wisdom is in brief of ten kinds: regarding the real truth, there are two kinds, namely grasping the real truth through the exhaustive nature and the as-it-is nature—these two are identical with the first, 'penetrating all marks'; regarding the meaning of saṃsāric wandering, there are two kinds of wisdom, namely grasping the correct causes and effects—these two are identical with the second, 'penetrating dependent origination'; regarding the meaning of grasping, there are two kinds of wisdom, namely knowing realistically the inverted and non-inverted—this is identical with the third, 'penetrating the path of teaching'; regarding the wisdom of the meaning of expedient means, it refers to knowing realistically all that should and should not be done—this is identical with the fourth, 'penetrating human activity'; regarding the meaning of the ultimate, there are two kinds of wisdom, namely knowing defilement realistically as defilement, and knowing purity realistically as purity—this is identical with the fifth, 'penetrating realization'. One commentary states: The ten kinds each for vigor and concentration, and the five purities of wisdom, are separately established outside the nine categories. [However,] this is inferior to the previous explanation.