瑜伽師地論略纂 11.134

11.134

論解善士慧中有五，「第四、於諸法法住、法安立無顛倒中善決定慧」者，謂諸法因果智也。法謂果法，果法住在因法中，故言法住也。餘處緣理，慧名如前，如所有緣，文意未必。　三、「俱生慧」者，謂先所串習，今與神通俱，謂宿命智等，如前神通中已辨。　「具教慧」，謂地前菩薩，未云得故。若言近地上者，何故言已入大地菩薩所聽聞？云第五是入地，如文。

Where the treatise explains the prajñā of virtuous persons as having five aspects, 'the fourth, the prajñā of excellent determination regarding the non-perverted abiding of phenomena and establishment of phenomena', refers to the knowledge of causes and effects of phenomena. 'Phenomena' refers to the fruit-phenomena; fruit-phenomena abide within cause-phenomena, hence it is called 'the abiding of phenomena'. Elsewhere, where it takes principle as object, the names of prajñā are as before; regarding its taking yathāvadbhāvikatā as object, the meaning of the text is not necessarily so. / The third, 'innate prajñā', refers to that previously habituated, which is now concurrent with supernormal powers, meaning the knowledge of past lives and so forth, as already analyzed above under supernormal powers. / 'Prajñā endowed with instruction' refers to bodhisattvas before the bhūmis, because it is not yet said that they have attained them. If one says this refers to those close to the bhūmis, why does it say it is heard from bodhisattvas who have already entered the great bhūmis? It says the fifth is entering the bhūmi, as in the text.