瑜伽師地論略纂 6.58

6.58

「又三種心一境性，能令證得如實智見」者，如其次第，即初習業、已習行、已超度三種作意相應定。　又初是聞、思慧，第二、修慧，世間三慧相應定也；第三、超度者，無分別智相應定也。又聞、思、修相應等持，能生無漏真智見故。行謂能緣，相謂境體，行所行相，故名行相。此通無漏等持義釋，無分別智無行相故。或行解相狀，故名行相。此依有漏三慧位定釋。

"Furthermore, three kinds of one-pointedness of mind can cause the realization and attainment of knowledge and vision as it truly is": in proper sequence, these are the concentrations associated with the three kinds of attention of the beginner, the one who has practiced, and the one who has transcended. Furthermore, the first is the wisdom born of hearing and thinking, the second is the wisdom born of cultivation—these being concentrations associated with the three mundane wisdoms; the third, the one who has transcended, is the concentration associated with non-conceptual wisdom. Furthermore, because samādhi associated with hearing, thinking, and cultivation can produce uncontaminated true knowledge and vision: "practice" refers to the apprehending consciousness, and "characteristic" refers to the substance of the object; the characteristic practiced by the practice is thus called the "mode of apprehension" (ākāra). This is an explanation that extends to the meaning of uncontaminated samādhi, for non-conceptual wisdom has no mode of apprehension. Alternatively, it is the configuration of understanding in practice, hence called mode of apprehension; this is an explanation based on the concentration of the stage of the three contaminated wisdoms.