成唯識論演祕 1.211

1.211

此對等覺、二乘解脫，何得名勝？廣如《義燈》。有義：解等覺妨相傳三釋：一云，一剎那間正體、後得與佛平等名為等覺，依長時言對彼名勝；二云，真智平等，後智劣佛；三云，真俗二智俱未究竟，不名平等；無間、解脫同斷一障，故說等言。習氣未盡，雜染未捨，鏡智未生，事智未起，未遍緣俗，知真未圓，故實非等。

Contrasted with virtual enlightenment and the liberation of the two vehicles, how can they be called superior? This is detailed in the Liaoyi deng. A view says: In resolving the objection concerning virtual enlightenment, three explanations have been transmitted: First, it is said that in a single kṣaṇa the fundamental and subsequently attained [wisdoms] are equal to the Buddha, which is called virtual enlightenment; speaking in terms of a long duration, in contrast to that, it is called superior. Second, it is said that the true wisdom is equal, but the subsequent wisdom is inferior to the Buddha's. Third, it is said that the two wisdoms—the true and the conventional—are both not yet ultimate and are not called equal; because the uninterrupted path and the liberation path severed the same hindrance, the word "equal" is used. Because the latent impressions are not yet exhausted, defilements are not yet abandoned, the mirror wisdom has not arisen, the duty-performing wisdom has not been initiated, the conventional is not yet universally cognized, and the realization of the truth is not yet complete, therefore in reality they are not equal.