瑜伽論記 22.115

22.115

俱生慧者，即生得慧。加行慧者，是方便慧。言慧垣牆者乃至非一界智者，景云：垣牆是後得智遍利眾生，但於大悲心之所轉，堂殿是正體智內證真如，名到究竟云云。泰云：界智如垣牆周遶遍於一切，垣有一門，界亦如是，界是因緣遍一切法，菩薩初學要觀諸法因緣。次能了知十八界差別，名非一界智，是趣二果加行道，故云階陛。於十八界中子細分別，一一皆有品類，故名種種界智，如堂殿究竟住處故，即界智等。約初中後以辨三智。

'Wisdom born together' refers to innately acquired wisdom. 'Wisdom of preparation' refers to expedient wisdom. Regarding the phrase 'rampart of wisdom' up to 'knowledge of non-single realms,' Jing says: The rampart represents the subsequently attained wisdom universally benefiting sentient beings, functioning solely based on the mind of great compassion; the hall represents the fundamental wisdom internally realizing tathatā, termed 'arriving at the culmination,' and so on. Tai says: Knowledge of the realms is like a rampart encircling and encompassing everything. A rampart has one gate, and realms are likewise so. Realms are the causes and conditions pervading all phenomena; a bodhisattva beginning their training must observe the causes and conditions of all phenomena. Next, being able to clearly know the distinctions among the eighteen realms is called 'knowledge of non-single realms,' which is the preparatory path leading to the two fruits; hence it is called 'the steps.' Meticulously differentiating within the eighteen realms, each possessing categories, is called 'knowledge of various realms,' like a hall being the ultimate dwelling place; thus these correspond to knowledge of realms, and so forth. The three wisdoms are explained with reference to the beginning, middle, and end.