俱舍論疏 22.149

22.149

論「說所成言至食草所成」，釋所成名。因聞所成者，是其因義也。如人命因食、牛因草等。《正理論》云「此三慧相差別云何？謂如次緣名俱義境。理實三慧於成滿時，一切皆唯緣義為境。加行位時聞緣名，思緣名、義，修緣義也。」《婆沙》四十二「評曰：應作是說，三慧皆通十六行相及餘行相。然聞、思所成慧，自力故無未來修，他力故有未來修。修所成慧，自力故有未來修。三慧皆通四念住。思所成慧二根相應，謂喜及捨。」

On the Śāstra's 'Speaking of "arisen from" [...] produced by eating grass': Explaining the term 'arisen from'. 'Arisen by cause of learning' expresses its causal meaning, just as human life is caused by food, or cattle [grow] because of grass, etc. The Nyāyānusāra says: 'What is the distinction among the characteristics of these three types of wisdom? They take names, both, and referents as their respective objects. In reality, at the time of complete fulfillment, all three types of wisdom take only referents as their objects. At the stage of preliminary practice, learning takes names as object, reflection takes names and referents, and cultivation takes referents.' The Vibhāṣā, fascicle 42, [states]: 'Evaluation: It should be stated thus: All three types of wisdom encompass the sixteen aspects and other aspects. However, the wisdoms arisen from learning and reflection, due to their own power, lack future cultivation, but due to other-power, possess future cultivation. The wisdom arisen from cultivation, due to its own power, possesses future cultivation. All three types of wisdom encompass the four applications of mindfulness. The wisdom arisen from reflection is associated with two faculties, namely joy and equanimity.'