成唯識論述記 10.68

10.68

述曰：諸論但明六種度故，《攝論》等云：以加行、正智、後得為三。《對法》以緣世俗、緣勝義、緣有情為三，從勝功德說意同《攝論》，《對法》自解即合第十為第六故，所以俱通二利。此論別開理、事二智各別明故，第六自利，第十通也，所以諸論不同。第四十三云：一、證真如惠；二、五明處三聚中決定善巧惠；三、大悲相應惠。但明六度，亦同《對法》。雖諸文異義，意一也。七十八同此。《瓔珞經》云：一、照有諦；二、照無諦；三、中道第一義諦。

The Commentary states: Because various treatises elucidate only six pāramitās, the Mahāyānasaṃgraha and others say that preparatory [wisdom], correct wisdom, and subsequent wisdom constitute the three. The Abhidharmasamuccaya takes taking conventional [truth] as object, taking ultimate [truth] as object, and taking sentient beings as object as the three; speaking from supreme virtues, the intent is the same as the Mahāyānasaṃgraha. The Abhidharmasamuccaya's own explanation merges the tenth into the sixth, and thus both pervade the two benefits. This treatise separately opens the two wisdoms of principle and phenomena, explaining each distinctly; thus the sixth is for self-benefit, while the tenth pervades both. Hence the treatises are not identical. Fascicle Forty-three says: first, wisdom realizing tathatā; second, wisdom with decisive skillfulness among the three collections within the five stations of knowledge; third, wisdom associated with great compassion. It elucidates only six pāramitās, also being the same as the Abhidharmasamuccaya. Although various texts differ, the intention is one. Fascicle seventy-eight is the same as this. The Yingluo jing says: first, illuminating the truth of existence; second, illuminating the truth of non-existence; third, the supreme truth of the middle way.