俱舍論疏 1.55

1.55

論「慧謂得此至慧及隨行」，此出世俗對法體，即是釋頌第二句也。先近、後遠，故先說修慧等。四種善根定唯修慧；總別想念處定是思修；五停心等通聞、思、修，非生得慧；受持十二分教唯生得慧。《婆沙》四十二云「評曰：應作是說。若於三藏、十二分教，受持讀誦、究竟流布，是生得慧。」准此論文，聞慧、思慧雖亦緣名及發身語，然不能受持十二分教，用各別故。「及隨行」者，釋隨轉也。若是修慧，五蘊為性。若是思、聞、生得，四蘊為性，無隨轉色。雖聞、思生得，皆能發戒。然所等起非心隨轉，不名對法，非隨轉故。有人云是隨轉者，非也。

The Śāstra says: 'Wisdom refers to that which obtains this: […] wisdom and its concomitants.' This identifies the entity of conventional abhidharma, which explains the second line of the verse. Proceeding from the proximate to the remote, it first speaks of wisdom arisen from cultivation (bhāvanāmayī prajñā) and the rest. The four wholesome roots are definitely wisdom arisen from cultivation alone; general and specific applications of mindfulness are definitely contemplation and cultivation; the fivefold stilling of the mind and so forth extend to [wisdom arisen from] hearing, contemplation, and cultivation, but not innate wisdom (upapattipratilambhikā prajñā); retaining the twelvefold teaching is solely innate wisdom. Fascicle 42 of the Vibhāṣā says: 'Evaluation: It should be stated thus: If one retains, recites, and completely disseminates the three baskets and twelvefold teaching, it is innate wisdom.' According to this treatise passage, although wisdom arisen from hearing and wisdom arisen from contemplation also take names as objects and give rise to bodily and vocal actions, they cannot retain the twelvefold teaching, because their functions are distinct. 'And its concomitants' explains that which conforms to movement. If it is wisdom arisen from cultivation, it takes the five aggregates as its nature. If it is contemplation, hearing, or innate [wisdom], it takes the four aggregates as its nature, lacking form that conforms to movement. Although hearing, contemplation, and innate wisdom can all give rise to moral discipline, that which is equally produced is not conforming to the movement of the mind and is not named abhidharma, because it does not conform to movement. Those who say that it conforms to movement are mistaken.