成唯識論述記 10.520

10.520

述曰：言二智者，體是一，用為二，何故俱生？緣俗名後得者，了俗由證真，證真為先緣俗智生，故名後得。《佛地論》又說：或似後得，名後得，後得不證真故。或如後得因中緣俗，真觀後生故。下准此解，餘所引文勘《佛地論》。因有二類種，果恒唯一種生，二用現行。

The Commentary states: Regarding the 'two wisdoms', their substance is one and their functions are two; why do they arise together? That which cognizes the conventional is called pṛṣṭhalabdha because understanding the conventional depends on realizing the real: with the realization of the real as prerequisite, the wisdom cognizing the conventional arises, and therefore it is named pṛṣṭhalabdha. The Buddhabhūmi-śāstra also says: or, being similar to pṛṣṭhalabdha, it is named pṛṣṭhalabdha, because pṛṣṭhalabdha does not realize the real; or, like pṛṣṭhalabdha in the causal stage cognizing the conventional, it arises after the contemplation of the real. The subsequent [cases] are understood by analogy with this; check the Buddhabhūmi-śāstra for the rest of the cited texts. In the cause there are two types of seeds; in the fruit it is always born from a single seed, with two functions operating.