瑜伽論記 9.32

9.32

前中，施戒忍三是福非智，第六般若唯智非福，精進靜慮亦福亦智，餘處經論亦說，五度如盲資故是福，般若如路道故是智。又以福門解義，六度皆福，故攝論云：一切是大福德道十度皆攝，論云：前六是無分別智，後四是後得智，又前三是福，下三是智。基云：如實前五為福第六為智，是今此處約遍策論故通二分。又前三是福理定，後三是慧者，以精進靜慮策慧故隨慧收，隱策福故故不說通福，遍策之義如文可知。又云依靜慮修慈是福，不言施等者，施在散心故不說。

In the former part, the three of giving, morality, and patience are merit and not wisdom; the sixth, prajñā, is solely wisdom and not merit; vigor and meditative concentration are both merit and wisdom. In other sūtras and śāstras it is also said that the five perfections are like the blind, being supportive provisions and therefore merit, while prajñā is like the road, being the path and therefore wisdom. Furthermore, explaining the meaning in terms of the gateway of merit, all six perfections are merit; thus the Mahāyānasaṃgraha says: 'The entire path of great merit is subsumed under all ten perfections.' The treatise says: 'The first six are non-conceptual wisdom, and the latter four are post-attainment wisdom.' Furthermore, the first three are merit, and the latter three are wisdom. Ji says: In reality, the first five are merit and the sixth is wisdom; here, it is discussed in terms of pervasive urging, and thus they apply to both divisions. Furthermore, that the first three are merit is logically definite; as for the latter three being wisdom, because vigor and meditative concentration urge wisdom, they are subsumed under wisdom; since their urging of merit is latent, they are not said to apply to merit; the meaning of pervasive urging may be known from the text. It also says that cultivating loving-kindness based on meditative concentration is merit, without mentioning giving and the rest, because giving is in a distracted mind and therefore is not mentioned.