瑜伽師地論略纂 6.23

6.23

「謂若略說，於五明處乃至讀誦憶念」者，有二釋，此顯於五明教所生聞慧。一云：謂以覺慧為先，聽聞後時，意地領受、讀誦及憶念等，方是聞慧。其五識初覺慧并聽聞，及俱意識聽聞、讀誦，是生得慧，不明了故。二云：覺慧為先者，是生得慧。若聽、若聞、若領受、若讀誦、若憶念，俱是聞慧。俱時五識雖非正聞慧，由從意地方便聞慧所引發故，因聞所成，明了心者，亦是聞慧；設雖意地領受、讀誦等，不明了者，皆生得慧。

Regarding "That is to say, briefly spoken, in the five sciences […] up to reciting, chanting, and recollecting": there are two interpretations. This reveals the hearing-arisen prajñā that arises with regard to the teachings of the five sciences. The first says: taking cognitive prajñā as antecedent, at a later time upon hearing, when the mental bhūmi receives, recites, and recollects, etc., only then is it hearing-arisen prajñā. The initial cognitive prajñā and listening of the five consciousnesses, as well as the concurrent mental consciousness's listening and reciting, are innate prajñā, because they are not distinct. The second says: taking cognitive prajñā as antecedent refers to innate prajñā. Whether listening, hearing, receiving, reciting, or recollecting, they are all hearing-arisen prajñā. Although the concurrent five consciousnesses are not directly hearing-arisen prajñā, because they are elicited through the skillful means of hearing-arisen prajñā of the mental bhūmi, a mind that is accomplished through hearing and is distinct is also hearing-arisen prajñā; even if the mental bhūmi receives, recites, etc., those that are not distinct are all innate prajñā.