大方廣佛華嚴經疏 42.13

42.13

六知智身，有十一相，攝為三類：初二約體分別，初通聞思、二即修慧，俱通理教。次果行相，即因果分別。行即是因，通於三慧；果唯證入，相離前三。餘有八智，皆約位分別。於中，初一是總，世間俗智名之為世，三乘聖智名為出世。又道前名世，見道已去名出世。五三乘者，於出世中大小分別，小乘十智等、中乘七十七智等、大乘權實無量。六七二相於大乘中麁妙分別，甚深般若不共二乘，相似般若是則名共。八九二相通就三乘縛解分別，於新熏性習未習故。後三通於三乘修成分別。

Sixth, knowing the wisdom body has eleven marks, subsumed into three categories. The first two are distinguished with respect to essence: the first extends to [wisdom born of] hearing and thinking, and the second is the wisdom of cultivation, both extending to noumenon and teaching. Next is the mark of fruit and practice, which is distinguished by cause and fruit. Practice is the cause, extending to the three wisdoms; the fruit is only experiential entry, whose mark is free from the prior three. The remaining eight wisdoms are all distinguished with respect to station. Therein, the first is general: worldly, conventional wisdom is called worldly, and the noble wisdom of the three vehicles is called transworldly. Furthermore, [the stages] prior to the Path are called worldly, and from the Path of Seeing onward is called transworldly. Fifth, the three vehicles are distinguished as greater and lesser within the transworldly: the ten wisdoms and so forth of the Small Vehicle, the seventy-seven wisdoms and so forth of the Middle Vehicle, and the immeasurable provisional and real [wisdoms] of the Great Vehicle. The sixth and seventh marks are distinguished as coarse and subtle within the Great Vehicle: profound prajñā is not shared with the two vehicles, while resembling prajñā is called shared. The eighth and ninth marks are distinguished generally across the three vehicles in terms of bondage and liberation, based on whether the newly perfumed nature has been practiced or not yet practiced. The final three extend to the distinction of cultivated completion in the three vehicles.