仁王經疏 1.124

1.124

言三慧者，第五、三慧德。三門分別：一釋名、二出體、三約界。就釋名中，初總、後別。言三慧者，即是總名。三是標數，慧即簡擇。別名有三：一聞所成慧、二思所成慧、三修所成慧。依聞至教所生勝慧，名聞所成；依思正理所生勝慧，名思所成；依修等持所生勝慧，名修所成慧。如《俱舍》等。又解：聞謂聽聞，即是耳識，從聞所生解文義慧，名聞所成；思謂思慮，即是思數，從思所生解法相慧，名思所成；修謂修習，即是勝定，從修所生解理事慧，名修所成，如《瑜伽》釋。言出體者，薩婆多宗，自性唯慧。故《大婆沙》四十二云「聞思二慧，唯世俗智。修所成慧，通十智性。若並眷屬，通心所等。」經部大同。若依大乘，《瑜伽》釋論，慧及相應心心所等以為體性，亦同薩婆多宗。言約界者，薩婆多宗，思慧唯欲界，聞慧通欲色，修通色無色，如《婆沙》等。依經部宗，欲色具三慧，無色唯修慧，如《成實論》。今依大乘，《瑜伽》等論同薩婆多。依《智度論》，欲界亦許有電光定，准同經部，義亦無違。

The phrase "three wisdoms" refers to the fifth virtue, that of the three wisdoms. They are analyzed in three sections: first, explaining the names; second, positing their essence; third, specifying the realms. In explaining the names, first is the general, and then the specific. The phrase "three wisdoms" is the general name: "three" marks the number, and "wisdom" is discernment. The specific names are three: (1) wisdom arisen from hearing, (2) wisdom arisen from reflection, and (3) wisdom arisen from cultivation. Superior wisdom produced in reliance on hearing the ultimate teaching is called arisen from hearing; superior wisdom produced in reliance on reflecting on correct reasoning is called arisen from reflection; superior wisdom produced in reliance on cultivating concentration is called wisdom arisen from cultivation. This is as in the Kośa and so forth. Another explanation says: "hearing" means listening, which is the ear-consciousness, and the wisdom understanding the text and meaning produced from hearing is called arisen from hearing; "reflection" means pondering, which is the mental factor of reflection (cetanā), and the wisdom understanding the marks of dharmas produced from reflection is called arisen from reflection; "cultivation" means repetitive practice, which is superior concentration, and the wisdom understanding principle and phenomena produced from cultivation is called arisen from cultivation, as explained in the Yogācārabhūmi. In positing their essence: according to the Sarvāstivāda school, their intrinsic nature is solely wisdom. Hence fascicle forty-two of the Mahāvibhāṣā states: "The two wisdoms of hearing and reflection are solely worldly knowledge. Wisdom arisen from cultivation extends across the nature of the ten knowledges. If taken together with their retinue, they encompass mental factors and the rest." The Sautrāntika is largely the same. According to the Mahāyāna, the commentary on the Yogācārabhumī holds that wisdom and its associated minds and mental factors constitute their essential nature, which is also the same as the Sarvāstivāda school. In specifying the realms: according to the Sarvāstivāda school, reflective wisdom belongs solely to the desire realm, hearing wisdom extends to the desire and form realms, and cultivation extends to the form and formless realms, as in the Vibhāṣā and so forth. According to the Sautrāntika school, the desire and form realms possess all three wisdoms, while the formless realm has only cultivation wisdom, as in the Tattvasiddhi-śāstra. Now according to the Mahāyāna, the Yogācārabhūmi and other treatises agree with the Sarvāstivāda. Relying on the Mahāprajñāpāramitopadeśa, the desire realm is also allowed to have flash-of-lightning concentration, which corresponds to the Sautrāntika, and this meaning also presents no contradiction.