瑜伽師地論略纂 10.14

10.14

論解精進中，具明三種：始從「謂諸菩薩」以下，至「思擇方便，要令究竟」，明加行精進；次「凡所施為」下，至「懈廢退屈」，明被甲精進；「於諸廣大事乃至何況小事」來，明無怯弱精進。靜慮中亦三種：始從「謂諸菩薩，乃至及遠離所，深生愛慕」以下，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》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》別自解釋。慧中看意，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，謂但能成熟俱生慧，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。又性不頑痴，當加行慧。　論此慧能入一切明處境界，後成熟生得善，其後得慧起言說故，遍於彼彼離放逸處，有力思擇。其無分別慧異前後故，此中不重論。又釋：此總論菩薩慧，未必別明三慧。

In the treatise's explanation of vigor, three kinds are fully clarified: beginning from "meaning all bodhisattvas" down to "discerning skillful means and necessarily bringing them to final accomplishment," it clarifies vigor of preparation; next, from "whatever they undertake" down to "negligence, giving up, and shrinking back," it clarifies armor-like vigor; from "regarding vast undertakings, down to how much less minor matters" onwards, it clarifies vigor free from faintheartedness. In meditative stabilization there are also three kinds: beginning from "meaning all bodhisattvas, down to and places of seclusion, giving rise to deep love and longing" downward, it clarifies meditative stabilization of skillful means; from "by nature with few afflictions" down to "how much more so toward kin and neutral parties," it clarifies meditative stabilization that benefits sentient beings; from "whether seeing or hearing" downward, it clarifies meditative stabilization that engenders supernormal powers. In this explanation of the third, the treatise says "able to receive, uphold, and reflect upon the Dharma"; as Vasubandhu explains in the Daśabhūmika-śāstra, this is coordinated with the three wisdoms of hearing, thinking, and cultivation: hearing is receiving; remembering is thinking; not forgetting is called thinking. This very thinking can generate cultivation; taking its name from the cause, the wisdom of cultivation is called thinking. This is another distinct interpretation, which can be further investigated and explained separately in the Daśabhūmika-śāstra. Looking at the meaning within wisdom, it does not distinctively clarify three kinds, but tentatively matches them: "by nature not dull-witted," "by nature not dim-witted," and "by nature not foolish"—these three phrases correspond in sequence to the three wisdoms. The above phrases discussing the bodhisattva mean that they are only able to bring to maturity connate wisdom, which is innate goodness; they are also able to enter the spheres of all sciences, which is the goodness of skillful means. These two phrases convey the general sense. Matching them with the three wisdoms below also generally clarifies the three wisdoms being free from faults and being capable of forceful discernment. Furthermore, "by nature not dull-witted and foolish" corresponds to the wisdom of preparation. The treatise states that this wisdom can enter the spheres of all sciences, and later ripens innate goodness; because its subsequently attained wisdom gives rise to speech, it forcefully discerns in all places of vigilance. Because non-conceptual wisdom is different from before and after, it is not discussed again here. Another interpretation: this generally discusses the bodhisattva's wisdom and does not necessarily distinguish the three wisdoms.