*Buddhapashcimavavadopadesha 1.49

1.49

論曰：是中智慧功德者，於真實義處障及世間事處障能遠離故，如經「汝等比丘！若有智慧則無貪著」故。於一切時常修心慧故，以其難得故，如經「常自省察不令有失」故。復示難得能得，於第一義處遠離故，如經「是則於我法中能得解脫」故。復示非自性慧不入出世及世間中故，非施設故，如經「若不爾者，既非道人又非白衣，無所名也」故。又以四種譬喻，顯示四種功德。聞思修證故，如經應知。言實智慧者，示實能對治故。於四種功德中，第四功德自利益最勝義故。又四種修學功德，於分內處而有覺照故，如經「若人有智慧之照，雖是肉眼而是明見人也，是為智慧」故。已說長養方便功德，次說大人成就畢竟功德。

The treatise says: Here, the "virtue of wisdom" means that one is able to stay far away from obstructions concerning the true meaning and obstructions concerning worldly affairs, as the sūtra states: "You monks! If you possess wisdom, you will be without greedy attachment." Because one constantly cultivates the wisdom of the mind at all times, and because it is difficult to attain, the sūtra states: "Constantly examine yourselves so as not to let it be lost." Furthermore, it shows that what is difficult to attain can indeed be attained, staying far away from [obstructions] concerning the ultimate truth, as the sūtra states: "Then within my Dharma you will be able to attain liberation." Furthermore, it shows that what is not genuine wisdom enters neither the supramundane nor the mundane, and is not an established designation, as the sūtra states: "If one is not thus, one is neither a person of the Way nor a layperson in white robes, and has no name at all." Furthermore, by means of four similes, it reveals four virtues—because of hearing, thinking, cultivating, and realizing, as should be understood from the sūtra. The expression "true wisdom" indicates that it can truly serve as the antidote. Among the four virtues, the fourth virtue is the most supreme meaning of personal benefit. Furthermore, the four virtues of cultivation and study possess awareness and illumination within one's own sphere, as the sūtra states: "If someone has the illumination of wisdom, although having only fleshly eyes, they are a person of clear vision. This is wisdom." Having spoken of the virtue of the provisional means of nourishment, next the virtue of the mahāpuruṣa's ultimate consummation is spoken of.