瑜伽論記 20.439

20.439

第十三、三慧門中，景云：聞所成慧依文比度，但如其說，未善文下意趣，未現證知，即非現量，但比量，但遠隨順涅槃解脫，未現領受解脫義利，思所成慧，亦依於文，不唯如說，亦善意趣，未現證知，勝前聞慧，名為轉順，雖勝聞慧，亦未現受解脫義利，修所成慧，亦依於文亦不依文，亦如其說亦不如說，據有漏修慧及後得智，緣理及事影像相起現前，故云能善意趣所知事同分三摩地所行影像，三慧中勝，名極順解脫。又能領受解脫義利，不同毘曇，聞慧依教，思慧或依教或離教，修慧一向離教，如三人學浮。一者、近岸；二者、或近或離；三者、一向離岸。俱舍破云：思若依教不異聞慧，思若離教不異修慧，應云聞慧依教而不能思，思依教而能簡擇。

Section 13, the gate of the three wisdoms: Jing says: Wisdom arisen from hearing relies on the text to make inferences; it merely follows what is said, without yet mastering the deeper purport beneath the text, and without yet directly realizing and knowing it; thus it is not direct perception (pratyakṣa), but merely inference (anumāna); it only distantly accords with nirvāṇa and liberation, not yet directly experiencing the benefit of liberation. Wisdom arisen from contemplation also relies on the text; not only does it follow what is said, but it also masters the deeper purport; although it does not yet directly realize and know, it surpasses the preceding wisdom of hearing and is called 'increasingly conforming'; yet although it surpasses the wisdom of hearing, it still does not directly experience the benefit of liberation. Wisdom arisen from cultivation both relies on the text and does not rely on the text, both accords with what is said and does not accord with what is said; based on tainted cultivated wisdom and subsequently attained wisdom, images of reasoned principle and empirical facts arise and appear before one; therefore it says that it 'can master the deeper purport, and the images that are the sphere of activity of samādhi that are homologous with the objects of knowledge'; among the three wisdoms it is supreme and is called 'utmost conformity with liberation.' Furthermore, it can directly experience the benefit of liberation. This is not like the Abhidharma, where hearing wisdom relies on the teaching, contemplation wisdom either relies on or is separated from the teaching, and cultivation wisdom is exclusively separated from the teaching, like three people learning to swim: the first stays close to the shore; the second is either close or distant; the third is completely away from the shore. The Kośa refutes this, saying: 'If contemplation relies on the teaching, it would not differ from hearing wisdom; if contemplation is separated from the teaching, it would not differ from cultivation wisdom. One should say that hearing wisdom relies on the teaching but cannot deliberate, whereas contemplation relies on the teaching and can discern.'