成唯識論了義燈 7.178

7.178

又解：《瑜伽》據不出觀初作之者，判在見道；《顯揚》據出觀後重作之者，名為修道，非於修道不作諦觀。故《顯揚》云：「如是現觀智，若聲聞等所得，為對治欲、色、無色三界雜染。若菩薩所得，為對治十種地障」，乃至「亦名究竟現觀」。各據一義，並不相違，二釋任取。

Another explanation: the Yogācāra is based on initial practice without emerging from contemplation, classifying it within the path of seeing; the Prakaraṇa is based on repeated practice after emerging from contemplation, calling it the path of cultivation; it is not that contemplation of the truths is not practiced in the path of cultivation. Hence the Prakaraṇa states: "Such abhisamaya-wisdom, if attained by śrāvakas and others, serves as an antidote to the defilements of the three realms: desire, form, and formless. If attained by bodhisattvas, it serves as an antidote to the ten kinds of bhūmi-hindrances," up to "it is also called the ultimate abhisamaya." Each relies on one perspective, and they are not mutually contradictory; one may adopt either of the two explanations.