成唯識論演祕 7.481

7.481

按《瑜伽論》四十三云：惠有二種：一者、世間；二、出世間。此二略說復有三種：一者、若諸菩薩於離言說法無我性，或於真諦將欲覺寤，或於真諦正覺寤時，或於真諦覺寤已後，所有妙惠最勝寂靜明了現前，無有分別，離諸戲論；於一切法修平等性，入大總相；究達一切所知邊際，遠離二邊，順入中道，是名菩薩能於所知真實隨覺通達惠。二者、若諸菩薩於五明處，及於三聚決定善巧，謂於能引義利法聚，能引非義利法聚，能引非義利、非非義利法聚，皆如實知；於是八處所有妙惠善巧攝受，能速圓滿廣大資糧，速證菩提是名菩薩能於五明處、及三聚中決定善巧惠。三者、能作一切有情義利惠，有十一種，如前已具。

According to the Yogācārabhūmi, Fascicle 43: Discernment is of two kinds: first, worldly; second, transworldly. Briefly stated, these two further have three kinds: First, when a bodhisattva is about to awaken to the ineffable selflessness of dharmas or to the true reality, or when they are rightly awakening to the true reality, or after they have awakened to the true reality, all their wonderful discernment is supremely tranquil, clearly manifests before them, is devoid of conceptual proliferation, and is free from all prapañca; they cultivate equanimity toward all dharmas, enter into the great universal characteristic, completely reach the limit of all that is to be known, depart from the two extremes, and smoothly enter into the Middle Way. This is called the bodhisattva's discernment that conformably awakens to and penetrates the reality of all that is to be known. Second, when a bodhisattva is decisively skillful in the five fields of knowledge and in the three aggregates—namely, they truly know the aggregate of dharmas that leads to benefit, the aggregate of dharmas that leads to non-benefit, and the aggregate of dharmas that leads to neither-benefit-nor-non-benefit; all the wonderful discernment regarding these eight stations is skillfully gathered, enabling them to quickly fulfill the vast provisions and quickly realize awakening—this is called the bodhisattva's discernment that is decisively skillful in the five fields of knowledge and in the three aggregates. Third, the discernment that accomplishes the welfare of all sentient beings is of eleven kinds, as has already been fully detailed above.