成唯識論述記 9.463

9.463

述曰：前三唯福，遠智惠故。第六唯智性，是惠故。餘通二種，即精進、定，隣近於惠亦起惠故。七十八、《解深密經》、三十六說，亦同於此。彼解云：前三為福，第六是智，餘二通二。若依精進修布施、持戒、四無量等名福；若依精進修三惠、六善巧，觀四諦、緣生法等名智分。若依靜慮修四無量，名福；若依靜慮修六善巧等，名智分。謂智有六種，一一分別應知無量等，乃至廣說等。此文唯三，或有前三為福，義如前說；後三唯智，近生智故。或有初三及定是福，後一唯智，精進通二。或有初三及定為福，精進及惠為智，策惠勝故，此並有文。後四波羅蜜唯智非福，後得智故。此中且說六，如《對法》第十二抄會解。上來福智一種二訖。

The Commentary states: The first three are solely merit, being distant from wisdom. The sixth is solely of the nature of knowledge, because it is prajñā. The rest pervade both kinds—namely vigor and meditative stabilization, because being proximate to prajñā they also give rise to prajñā. Chapter seventy-eight, the Saṃdhinirmocana-sūtra, and chapter thirty-six also state the same as this. That explanation says: the first three are merit, the sixth is knowledge, and the remaining two pervade both. If, relying on vigor, one cultivates generosity, moral discipline, the four immeasurables, and so forth, it is called merit; if, relying on vigor, one cultivates the three wisdoms, the six expertises, contemplates the four truths, the Dharma of dependent origination, and so forth, it is called the part of knowledge. If, relying on dhyāna, one cultivates the four immeasurables, it is called merit; if, relying on dhyāna, one cultivates the six expertises and so forth, it is called the part of knowledge. That is, knowledge has six kinds; each and every differentiation should be known as immeasurable, etc., up to extensive explanations. This text has only three: or some have the first three as merit, the meaning being as explained earlier; the last three as solely knowledge, because they proximately generate knowledge. Or some have the first three and meditative stabilization as merit, the last one as solely knowledge, and vigor as pervading both. Or some have the first three and meditative stabilization as merit, and vigor and wisdom as knowledge, because [vigor] promotes prajñā preeminently; these all have textual sources. The latter four pāramitās are solely knowledge and not merit, because they are pṛṣṭhalabdha-jñāna. Here, six are provisionally spoken of, as harmonized and explained in the commentary on chapter twelve of the Abhidharma-samuccaya. The above concludes the first pair of merit and knowledge.