大乘義章 10.56

10.56

次辨體性。三慧皆用慧數為體。慧依法成，法有三種：一教、二義、三者行法，三藏言數是其教法，三諦之理是其義法，三乘行儀是其行法。於中別分，依教起聞，依義入思，依行起修。通而論之，依一一法皆具三慧。於教法中初受名聞，簡擇是非說以為思，成就聞持陀羅尼行說以為修。於義法中有其三種：一者世諦、二第一義諦、三一實諦。通而論之，於此三諦，初受名聞、簡擇名思、成就正智說以為修。隨相別分，依於世諦成就聞慧，世法可為言教及故。依第一義成就思慧，理出言外，正智思量方能及故。依一實諦成就修慧，一實精微，正證修行方能見故。於行法中，初受名聞、簡擇稱思、造行曰修。又復前三，隨教修行通名為聞，捨言趣證說以為思，得證相應說之為修。又復證相初來現心義說為聞，蓋乃是其不聞聞矣；正得名思；得已上進說名為修。體性如是（此二門竟）。

Next, the essential nature is identified. All three wisdoms take the mental factor of wisdom as their essence. Wisdom is accomplished in reliance upon the Dharma. The Dharma has three kinds: first, teaching; second, meaning; third, the Dharma of practice. The words and enumeration of the Tripiṭaka are the Dharma of teaching; the principle of the three truths is the Dharma of meaning; the practices and deportment of the three vehicles are the Dharma of practice. Distinguishing them specifically: relying on teaching gives rise to hearing, relying on meaning one enters reflection, and relying on practice gives rise to cultivation. Speaking broadly, every single dharma is endowed with all three wisdoms. In the Dharma of teaching, initial reception is called hearing, selecting between right and wrong is called reflection, and fulfilling the practice of dhāraṇī that retains what is heard is called cultivation. In the Dharma of meaning, there are three kinds: first, conventional truth; second, ultimate truth; third, the truth of the single reality. Speaking broadly, with respect to these three truths, initial reception is called hearing, selection is called reflection, and the accomplishment of correct knowledge is called cultivation. Distinguishing them specifically according to marks: relying on conventional truth accomplishes the wisdom of hearing, because mundane dharmas can be reached by verbal teachings; relying on the ultimate truth accomplishes the wisdom of reflection, because principle transcends words and can only be reached through the reflection of correct knowledge; relying on the truth of the single reality accomplishes the wisdom of cultivation, because the single reality is subtle and refined and can only be seen through correct realization and practice. In the Dharma of practice: initial reception is called hearing, selection is called reflection, and engaging in practice is called cultivation. Furthermore, regarding the former three: practicing in accordance with the teaching is broadly called hearing; relinquishing words to approach realization is called reflection; attaining concordance with realization is called cultivation. Furthermore, the mark of realization initially manifesting in the mind is figuratively called hearing, which is indeed 'hearing without hearing'; the moment of actual attainment is called reflection; and advancing upwards after attainment is called cultivation. The essential nature is like this (this concludes the second portal).