[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [法華義疏](https://indike.org/pramana/in.bauddha.taisho.1721) › 8.60 # 法華義疏 8.60 法華義疏 8.60 - **Language:** Classical Chinese ### [8.60](https://indike.org/pramana/in.bauddha.taisho.1721.8.60) 「念何事」下，第二、明知三慧。然三慧不同，或以三乘人為三慧，聲聞智淺如聞慧，緣覺智小深為思慧，菩薩盡理如修慧；亦得三乘各有三慧。文有三番：初、明三慧境；二、明三慧體；三、辨三慧因也。作意守境為念，即聞慧也，厝心思惟是思慧，深入是修慧。通稱事者，以境為事。依《毘曇》，三乘人同觀四諦境生三慧。《毘曇》聞慧但緣文，修慧但緣理，思慧或時緣文或時緣理；《成實》通觀一滅諦境；大乘同觀一實相境緣理。三慧位者，《毘曇》前三方便是聞思位，四善根是修慧位；《成實》四念處是聞思慧位，濡法以去是修慧位。「云何念」下，第二、明三慧體，謂能緣心不同也。「以何法念」下，第三、明三慧之因，方便不同宿習各異也。 > From “what things they contemplate” downward is the second, clarifying knowledge of the three wisdoms. Now, the three wisdoms are varied: one may assign the three vehicles' practitioners to the three wisdoms—the śrāvaka's wisdom being shallow is like the wisdom of hearing; the pratyekabuddha's wisdom being slightly deeper is the wisdom of reflection; the bodhisattva's exhausting the principle is like the wisdom of cultivation. Alternatively, each of the three vehicles can possess all three wisdoms. The text has three turns: first, clarifying the object of the three wisdoms; second, clarifying the substance of the three wisdoms; third, distinguishing the causes of the three wisdoms. Focusing the mind to maintain the object is “contemplation,” which is the wisdom of hearing; directing the mind to deliberate is the wisdom of reflection; penetrating deeply is the wisdom of cultivation. They are collectively called “things” because the object is taken as the thing. According to the Abhidharma, the people of the three vehicles equally contemplate the objects of the four noble truths to produce the three wisdoms: in the Abhidharma, the wisdom of hearing takes only the letter as its object, the wisdom of cultivation takes only the principle as its object, and the wisdom of reflection sometimes takes the letter and sometimes the principle as its object; the Tattvasiddhi Śāstra universally contemplates the single object of the truth of cessation; the Mahāyāna equally contemplates the single object of the true characteristic and takes the principle as its object. As for the stages of the three wisdoms: in the Abhidharma, the first three expedient means are the stage of hearing and reflection, and the four roots of goodness are the stage of the wisdom of cultivation; in the Tattvasiddhi Śāstra, the four applications of mindfulness are the stage of hearing and reflection wisdom, and from the stage of warmth onward is the stage of cultivation wisdom. From “how they contemplate” downward is the second, clarifying the substance of the three wisdoms, meaning that the cognizing minds differ. From “by what dharma they contemplate” downward is the third, clarifying the causes of the three wisdoms, in that their expedient means differ and their past habits are varied. > — English (machine translation) (machine translation) - [Previous: 8.59](https://indike.org/pramana/in.bauddha.taisho.1721.8.59) - [Next: 8.61](https://indike.org/pramana/in.bauddha.taisho.1721.8.61) - [Up: 8](https://indike.org/pramana/in.bauddha.taisho.1721.8) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1721~en-mt.8.60) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1721.8.60](https://indike.org/pramana/in.bauddha.taisho.1721.8.60) · Pramāṇa