法華義疏 8.60

8.60

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.