瑜伽師地論略纂 11.132

11.132

論解一切慧，世間、出世間慧有三種中，第一慧云「或於真諦將欲覺悟」者，此正智之加行智也，如求受塵，亦無言說分別。若以漏無漏相對，漏者名分別，此有此義；若以無漏名分別，此無此義。若無漏加行智，亦是此智。　「或於真諦正覺悟時」者，此謂無分別智。　「或悟已後所有妙智」者，是後得智。　「最勝寂靜明了現前，無有分別」下，明前三慧行相。　「入大總相」者，謂真如是總相，又二無我是總相也。　問曰：何故此言有漏加行智耶？義曰：前明世間、出世間有三種故，此中通有漏加行智。第二慧，若真行相，唯無漏後得智；若通而言，有漏種類，後智亦有；若據性而言，如三解脫門，義說無分別亦有。今取通有漏、無漏者好，如前加行智難釋。　言「八處」者，謂五明處為五，三性法為三。此〈慧品〉上下皆以加行等三智配攝之。

In the treatise's explanation that all prajñā, worldly and transcendent, has three kinds, regarding the first prajñā, where it says "or when on the verge of awakening to the true truth," this is the preparatory wisdom of correct wisdom; just as in seeking to experience sense-objects, it also lacks verbal discrimination. If contrasted as contaminated versus uncontaminated, the contaminated is called discrimination, and this has this meaning; if the uncontaminated is called discrimination, it lacks this meaning. If it is uncontaminated preparatory wisdom, it is also this wisdom. Regarding "or at the time of correctly awakening to the true truth," this refers to non-conceptual wisdom. Regarding "or whatever wonderful wisdom exists after awakening," this is subsequent attainment wisdom. From "most supremely peaceful, clearly manifesting, free of discrimination" downward, it explains the modes of activity of the three preceding prajñās. Regarding "entering the great general characteristic," this means that suchness is the general characteristic; furthermore, the two forms of selflessness are the general characteristic. Question: Why does it speak here of contaminated preparatory wisdom? The interpretation is: because it was previously explained that worldly and transcendent have three kinds, here it extends to contaminated preparatory wisdom. As for the second prajñā, if spoken in terms of true modes of activity, it is exclusively uncontaminated subsequent attainment wisdom; if spoken generally, as a variety of contaminated, subsequent wisdom also has it; if spoken in terms of nature, like the three gates of liberation, in meaning it is said that non-conceptual also has it. Now, taking it as extending to both contaminated and uncontaminated is best, just as with the difficult explanation of preparatory wisdom above. Regarding "eight subjects," this means taking the five sciences as five, and the three natures as three. Throughout this Chapter on Prajñā, it is matched with and subsumed under these three wisdoms: preparatory, and so forth.