成唯識論了義燈 1.113

1.113

法種種相，謂蘊、處、界等，此說善巧，諸論不問。依《瑜伽論》二七說，有五善巧，加處非處，及緣起善巧。如《般若心經》，或說為六，於此論中，加緣起、諦、及無智、亦無得。即四善根中能、所，取觀善巧。此約三乘。或無智得，但約大乘，作唯識觀。若《瑜伽》五十七說六，於前五上，加根善巧。《顯揚》十四，說七善巧，於此六上，加諦善巧故。彼頌云：「於諸蘊、界、處，及眾緣起法。處、非處、根、諦，善巧事應知。」若《辨中邊》有十善巧，頌云：「蘊、處、界、緣起、處非處、根、世、諦、乘、為、無為，是名十善巧。」

The various marks of dharmas refer to the aggregates, bases, elements, and so forth. Regarding this teaching of skillfulness, the various treatises do not question it. According to Yogācārabhūmi fascicle 27, there are five skillfulnesses, adding skillfulness in the possible and impossible, and in dependent origination. As in the Heart Sūtra, sometimes six are stated; in that treatise, dependent origination, the truths, and having no knowledge and no attainment are added. These are the skillfulnesses in observing the grasper and grasped within the four roots of good. This is stated in terms of the three vehicles. Or 'no knowledge and no attainment' is stated solely in terms of Mahāyāna, forming the contemplation of vijñapti-mātra. If according to Yogācārabhūmi fascicle 57, six are stated: skillfulness in faculties is added to the preceding five. Xianyang fascicle 14 teaches seven skillfulnesses, adding skillfulness in the truths to these six. Hence its verse says:
‘Regarding the aggregates, elements, and bases, / And dharmas of dependent origination, / The possible, impossible, faculties, and truths, / Matters of skillfulness should be known.’
In the Madhyāntavibhāga there are ten skillfulnesses; the verse says:
‘Aggregates, bases, elements, dependent origination, / Possible and impossible, faculties, times, / Truths, vehicles, conditioned and unconditioned— / These are called the ten skillfulnesses.’