瑜伽論記 8.366

8.366

慧中，景云：言成俱生慧者，是生得慧。能入一切明處下，明於境觀達，初違明處等事境。遍於彼彼下，能違理也。基云：此中看意無別明，三種且配之，性不頑鈍性不微昧性不愚癡，此三句三慧次第配之。以上諸句論菩薩但能成就俱生慧即生得善，亦能入一切明處境界即方便善，此二句意總也，配三慧下文亦總明，三慧離過，能有力思擇，又性不頑癡，當加行慧，論此慧能入一切明處境界，復成就生得善，其後得慧起言說故，遍於彼彼離放逸處有力思擇，其無分別慧異前後智，此中不重論。又釋：此總論菩薩慧，未必別明三慧。

Regarding wisdom, Jing says: The phrase 'achieving innate wisdom' refers to birth-obtained wisdom. From 'being able to enter all domains of knowledge' downward, it explains the penetrative observation of cognitive objects: first, the factual objects such as the domains of knowledge [conducive to curing spiritual ills], and from 'extensively in those various [situations]' downward, it refers to the ability [to comprehend] the principle. Ji says: Examining the intended meaning here, there is no separate explanation; for the present, one may correlate the three kinds: 'by nature not being obtuse or dull', 'by nature not being faint or obscure', and 'by nature not being foolish'—these three phrases correspond in order to the three wisdoms. The above phrases of the treatise state that if a bodhisattva merely accomplishes innate wisdom, this is birth-obtained goodness, and being able to enter the spheres of all domains of knowledge is goodness through skillful means; these two phrases are comprehensive in intent. The correlation with the three wisdoms in the text below is also a general explanation: the three wisdoms are free from error and possess powerful discerning reflection. Furthermore, 'by nature not being dull or foolish' corresponds to the wisdom of preparatory application; the treatise states that this wisdom can enter the spheres of all domains of knowledge and also achieves birth-obtained goodness. Because the subsequently attained wisdom gives rise to verbal discourse, it conducts powerful discerning reflection extensively in those various situations free from heedlessness. Non-conceptual wisdom is distinct from the prior and subsequent jñāna, so it is not discussed again here. Another interpretation states: this is a general discussion of a bodhisattva's wisdom, not necessarily an individual explanation of the three wisdoms.