成唯識論述記 10.130

10.130

述曰：彼經又說：若諸菩薩，已能聞緣，善修習故能發靜慮，如是名智。由此智故，堪能引發出世間惠，故說智為惠助。令修滿故者，謂後四助前六令修滿，前六不為後四所助，不名滿故，理如上說。故此中指如《解深密》、《中邊》第一，說十度十障，頌云：「障富貴善趣，不捨諸有情，於失德減增，令趣入解脫，障施等諸善，無盡亦無間，所作善決定，受用法成就」，故十種度不增不減。

The Commentary states: That sūtra also says: If bodhisattvas have already been able to hear conditions and, because of good cultivation, are able to produce dhyāna, this is called jñāna. Because of this jñāna, they are capable of bringing forth supra-mundane prajñā; hence it says that jñāna is the auxiliary to prajñā. 'In order to make cultivation complete' means that the latter four assist the former six to make their cultivation complete; because the former six are not called complete unless assisted by the latter four, the principle is as stated above. Hence here it points to texts such as the Saṃdhinirmocana[-sūtra] and the first [fascicle] of the Madhyāntavibhāga, which explain the ten perfections and the ten obstructions, where a verse says: 'Obstruction to wealth and good destinies, / Not abandoning sentient beings, / Decreasing faults and increasing virtues, / Causing entry into liberation, / Obstructing good qualities such as giving, / Being inexhaustible and uninterrupted, / Certainty in wholesome actions performed, / And accomplishment of the enjoyment-phenomenon'—hence the ten kinds of perfections neither increase nor decrease.