瑜伽師地論略纂 11.137

11.137

論解清淨慧有十，如、盡所有皆取真實義者，皆法之者。餘處《對法》文，緣理是如，緣事是盡。今此文唯約一如上立。若自性緣一味真如，是如所有性；若十六行緣差別真如，是盡所有性。因為一，果為一，流轉二也。生死流轉慧，執常等倒為一，執無常等不倒為一，為執受二也。方便二，准知。究竟中二者，與倒何別？義曰：彼唯約四倒，此約一切諸惑論。如前戒中，審慧開為五，亦有此妨釋類。

Where the treatise explains that pure prajñā has ten aspects, yathāvadbhāvikatā and yāvadbhāvikatā both take the real meaning, both being that of phenomena. In texts of the Abhidharma elsewhere, taking principle as object is yathāvadbhāvikatā, and taking phenomena as object is yāvadbhāvikatā. Now this text is established solely on a single suchness. If by intrinsic nature it takes the one-taste tathatā as object, it is yathāvadbhāvikatā; if through the sixteen aspects it takes differentiated tathatā as object, it is yāvadbhāvikatā. Cause is one, fruit is one; these are two for saṃsāric transmigration. For prajñā in saṃsāric transmigration, grasping at perversions such as permanence is one, and grasping without perversion at impermanence and so forth is one; these constitute two for grasping. For upāya, the two may be understood by analogy. In the ultimate, as for the two, what is the distinction between them and perversion? The explanation is: that [former] is discussed solely with regard to the four perversions, while this is discussed with regard to all afflictions. Just as previously under morality, critical prajñā was divided into five, there is also this kind of resolution of difficulties.