成唯識論演祕 5.138

5.138

釋曰：能正思擇彼淨所緣、善巧所緣或二所緣，名簡擇法；於前三境而簡擇彼真如實性，名最極擇，謂於苦諦及差別苦相，簡擇契經諸苦體性，名極簡擇法；於所緣境周遍尋思，名為遍了；於前遍了所緣之境，委細推求，漸真漸近，名近了也；了心、心法名點了也；知心、心法所緣之事，名為通達，謂能定取盡其所有，名為審察。先後漸次於彼義中，無忘失故，名為聰叡；堪能簡擇俱生之惠，名之為覺；習所得惠名之為明，謂能披誦、問論、決擇，而於其義轉增明了，故名惠行。毘鉢舍那此翻為觀，如《大論》中具廣釋也。

Explanation: Being able to correctly deliberate upon pure intentional objects, skillful intentional objects, or both, is called discerning phenomena. Discerning the true nature of suchness within the preceding three intentional objects is called most supremely discerning; discerning the essence of all suffering in the sūtras with respect to the truth of suffering and the distinct marks of suffering is called discerning phenomena supremely. Thoroughly investigating the intentional object is called fully knowing. Inquiring into the previously fully known intentional object with fine detail, becoming gradually truer and closer, is called closely knowing. Discerning mind and mental factors is called spot-knowing. Knowing the intentional objects of mind and mental factors is called penetrating. Being able to definitively apprehend all that exists is called investigating. Not forgetting that meaning successively from first to last is called acute comprehension. Innate wisdom capable of discernment is called awakening. Acquired wisdom through cultivation is called brightness; that is, being able to recite, question, debate, and determine, thereby becoming increasingly lucid with respect to the meaning, is called action of wisdom. Vipaśyanā is translated here as contemplation (guan), as explained extensively in the Great Treatise.