俱舍論記 22.127

22.127

「今詳三相至食草所成」者，論主述己解。聞謂耳聞，思謂思量，修謂等持，此三即是能成三因。說所成言，顯三勝慧是聞、思、修三因所成。從因為名，故言聞所成慧等，如言食所成命。草所成牛，食、草是能成，命、牛是所成。界分別者，聞通欲、色，有耳聞故；非在無色，無耳聞故。就欲、色中，《婆沙》四十二云「地者，聞所成慧在五地，謂欲界、四靜慮。有說：在六地，謂前五及靜慮中間。有說：在七地，謂前六及未至地（然無評家）。思唯欲界是不定界，若欲修時墮思中故；非色、無色，以是定界，若欲思時墮修中故。修通色、無色，是定界故；非在欲界，不定界故。」三得分別者，《婆沙》四十二云「加行得、離染得、生得者，此三慧皆通加行得、離染得，非生得，聞、思所成離染得者，離有頂染時得故。有說：三慧雖加行得而亦可言生得，從上地沒生下地時亦有得故。有餘師說：聞所成慧在欲界者唯加行得，在色界者可言是加行得、可言是生得。可言是加行得者，謂在欲界加行修習聞所成慧，觀察諸法自相、共相極純熟者，從欲界沒生色界時乃可得故。可言是生得者，雖在欲界加行修習聞所成慧，觀察諸法自相、共相，若未生彼猶未能得，要生色界方得彼故。思所成慧唯加行得，修所成慧通三得，加行、離染、生時得故。」

Regarding the passage from "Now, to examine the characteristics of the three..." to "...produced by eating grass": The author of the treatise sets forth his own explanation. Hearing means listening with the ear; reflection means thinking and pondering; cultivation means samādhi (samāhita). These three are the active causes that produce [the wisdoms]. Speaking of them as "produced" shows that the three superior wisdoms are produced from these three causes of hearing, reflection, and cultivation. Named after their causes, they are therefore called "wisdom arisen from hearing" and so forth, just as one speaks of "life produced by food" or "an ox produced by grass," where food and grass are the active producers, and life and the ox are what is produced. As for the classification by realm: [wisdom] arisen from hearing applies to the desire realm and form realm, because listening with the ear exists there; it is not in the formless realm, because listening with the ear does not exist there. Regarding the desire and form realms, the Mahāvibhāṣā, fascicle 42, states: "As for the levels (bhūmi): wisdom arisen from hearing exists in five levels, namely the desire realm and the four dhyānas. Some say: it exists in six levels, namely the preceding five and the intermediate dhyāna (dhyānāntara). Some say: it exists in seven levels, namely the preceding six and the threshold stage (anāgamya-bhūmi) (yet there is no critical assessor's judgment). [Wisdom] arisen from reflection belongs solely to the desire realm, as it is an uncollected realm (asamāhita-bhūmi); if one wishes to cultivate, it falls within reflection. It is not in the form or formless realms, because they are collected realms (samāhita-bhūmi); if one wishes to reflect, it falls within cultivation. [Wisdom] arisen from cultivation applies to the form and formless realms, because they are collected realms; it is not in the desire realm, because it is an uncollected realm." As for the classification of the three acquisitions (prāpti), the Mahāvibhāṣā, fascicle 42, states: "Regarding acquisition by application (prayogika), acquisition by detachment (vairāgya-prāptika), and acquisition by birth (upapatti-prāptika): these three wisdoms all pertain to acquisition by application and acquisition by detachment, not acquisition by birth. That [wisdoms] arisen from hearing and reflection are acquired by detachment is because they are acquired when one becomes detached from the peak of existence (bhavāgra). Some say: although the three wisdoms are acquired by application, they can also be said to be acquired by birth, because when one dies from a higher level and is born into a lower level, there is also acquisition. Other masters say: wisdom arisen from hearing, when in the desire realm, is solely acquired by application; when in the form realm, it may be said to be acquired by application, and it may be said to be acquired by birth. That it may be said to be acquired by application means: one who in the desire realm has applied himself and cultivated wisdom arisen from hearing, observing the particular and common characteristics of dharmas until extremely proficient, can only acquire it when dying from the desire realm and being born into the form realm. That it may be said to be acquired by birth means: although one applied himself and cultivated wisdom arisen from hearing in the desire realm, observing the particular and common characteristics of dharmas, if one is not yet born there, one is still unable to acquire it; only when one is born into the form realm does one acquire it. Wisdom arisen from reflection is acquired solely by application. Wisdom arisen from cultivation pertains to all three acquisitions, being acquired through application, through detachment, and at birth."