大般涅槃經義記 6.166

6.166

四就行修入證以解，前解明義，正是證體，「三明」舉數，次列三名。「菩薩明者」因中證智。言「佛明者」果中證智。「無明明者」是所證理，理非智慧故曰無明。能生智明，從其所生故復稱明。故論說言「說智智處俱名波若，如世五欲生欲名欲。」下辯可知。

The fourth explains it in terms of entering realization through the cultivation of practice: the earlier explanation of the meaning of knowledge (vidyā) is precisely the essence of realization; 'three knowledges' raises the number, and next lists the three names. 'Bodhisattva knowledge' is the realizing wisdom in the cause. 'Buddha knowledge' is the realizing wisdom in the fruition. 'Ignorance knowledge' is the principle that is realized; principle is not wisdom, hence called 'ignorance' (avidyā); being able to produce the light of wisdom, it is again called 'knowledge' after that which it produces. Therefore the treatise says: 'Speaking of wisdom and the locus of wisdom, both are called prajñā, just as in the world the five desires and that which produces desire are both called desire.' The explanation below can be understood.