瑜伽論記 8.365

8.365

基云：此三種始從謂諸菩薩乃至及遠離所深生戀慕，明方便靜慮。性薄煩惱下乃至況於親品及中庸品，明饒益有情靜慮，若見若聞下，明引發神通靜慮，此解第三中論云：於法能受能持能思，如十地論云：世親釋以聞思修三慧配之，聞謂受，記憶思不忘名思，即此思能生修，從因為名，修慧名思，此別一意，更勘十地論。

Ji says: These three kinds, beginning from 'meaning all bodhisattvas' up to 'and deeply developing fond yearning for places of seclusion', elucidate the dhyāna of skillful means. From 'by nature having slight afflictions' down to 'how much more so toward relatives and neutral persons', it elucidates the dhyāna that benefits sentient beings. From 'whether seeing or hearing' downward, it elucidates the dhyāna that initiates supernormal knowledges. In explaining the third [point], the treatise states: 'Regarding the Dharma, being able to receive, uphold, and reflect.' As the Daśabhūmikā-śāstra states, Vasubandhu's commentary correlates them with the three wisdoms of hearing, reflecting, and cultivating: 'hearing' refers to receiving; 'reflecting' is designated as memory and reflecting without forgetting; and because this very reflection can give rise to cultivation, being named after its cause, the wisdom of cultivation is designated as 'reflecting'. This is a distinct interpretation; let the Daśabhūmikā-śāstra be examined further.