瑜伽論記 5.61

5.61

Furthermore, regarding 'in the meanings based upon the collections of words, phrases, and syllables, understanding without error': this means that within the meanings of the five fields of knowledge, preceded by the wisdom of reflective discernment, the wisdom arisen from hearing is produced. In the Sarvāstivāda, wisdom arisen from hearing exclusively relies on the teaching; wisdom arisen from reflection either relies on the teaching or is divorced from the teaching; wisdom arisen from cultivation is exclusively divorced from the teaching, like three men learning to swim, etc. The Kośa refutes this, saying: 'If wisdom arisen from reflection relies on the teaching, it would not differ from wisdom arisen from hearing; if reflection is divorced from the teaching, it would not differ from wisdom arisen from cultivation; how then to distinguish them?' That treatise explains: 'Although hearing and reflection both rely on the teaching, hearing does not discriminate while reflection can discriminate, hence there is a difference; wisdom arisen from cultivation is divorced from the teaching.' Now in the Mahāyāna, all three wisdoms take the Dharma teachings [as object], yet they differ in whether they discriminate or do not discriminate; because prior to absorption one hears and reflects on the Dharma teachings, subsequently wisdom arisen from cultivation enters absorption and takes both dharmas and meanings as objects.