成唯識論述記 10.76

10.76

述曰：《攝論》云：謂由前六成立妙智，受用法樂，成熟有情。無性云：「由施等六成立此智，復由此智成立六種」，名「受法樂」，由此妙智能正了知此施戒等饒益有情。世親云：由般若波羅蜜多無分別智自性等故，成立後得智，復由此智成立前六波羅蜜多，由此自為與同法者受用法樂，成熟有情。四十九說：「於一切法如實安立清淨妙智，名智波羅蜜」，當知能取勝義惠，名惠波羅蜜；能取世俗惠，名智波羅蜜。有多復次後四度異門，如彼廣解。雖四十九言「於一切法妙智」，即後得智，談體故一，今此論等中，論用故二，不相違也。《瓔珞》有三：一、無相智；二、一切種智；三、變化智。雖引此經未可為證。以後四種即第六體，今但有二，無有三也。此中十八或二十六，於地前具幾？乃至佛具幾？初施中財施，攝後餘度何者？乃至成熟有情智，攝前度何者？皆如《對法》第十二抄解，總是第一，列彼名也。《顯揚》第三雖亦解十度，無別相故，不繁引之。

The Commentary states: The Mahāyānasaṃgraha says: It refers to establishing wondrous wisdom by means of the previous six, enjoying the bliss of the Dharma, and maturing sentient beings. Asanga (Wuxing) says: "This wisdom is established by the six such as giving, and through this wisdom the six kinds are established in turn," which is named "enjoying the bliss of the Dharma"; by this wondrous wisdom one correctly knows that this giving, ethical discipline, and so forth benefit sentient beings. Vasubandhu says: Due to the nature of the non-conceptual wisdom of the prajñāpāramitā and so forth, subsequent wisdom is established, and through this wisdom the previous six pāramitās are established in turn; through this, one enjoys the bliss of the Dharma for oneself and for those sharing the Dharma, and matures sentient beings. Fascicle Forty-nine says: "The purified wondrous wisdom that truly establishes all dharmas as they are is named the jñāna pāramitā"; one should know that the wisdom capable of apprehending ultimate truth is named the prajñā pāramitā, and the wisdom capable of apprehending conventional truth is named the jñāna pāramitā. There are many subsequent alternative gates for the latter four pāramitās, as extensively explained there. Although fascicle forty-nine says "wondrous wisdom regarding all dharmas"—which is subsequent wisdom, being one in terms of substance—here in this treatise and others, they are two in terms of function; there is no contradiction. The Yingluo jing has three: first, markless wisdom; second, wisdom of all aspects; third, transformation wisdom. Although that sūtra is cited, it cannot be taken as proof, because the latter four kinds are the substance of the sixth; now there are only two, not three. Regarding the eighteen or twenty-six herein: how many are possessed prior to the stages, up to how many are possessed by a buddha? In the initial giving, how does material giving subsume the remaining pāramitās, up to how does the wisdom that matures sentient beings subsume the previous pāramitās? All are explained in the notes on the twelfth fascicle of the Abhidharmasamuccaya; altogether this is the first part, listing their names. Although the third fascicle of the Prakaraṇāryavācā also explains the ten pāramitās, because there are no distinct characteristics, it is not cited at length.