華嚴經義海百門 1.44

1.44

十、分三智者，謂達塵性空無之理，決擇邪正，順理入真，此決擇之心是加行智。又見此塵全是亡言絕慮、性超圖度，能所不起，動念亦非，此為正體智。又見塵緣起幻有，不礙差別，雖種種差別莫不空無所有，以不失體故，全以法體而起大用，一多無礙，主伴相攝，一即一切，一切即一，是為後得智。

Tenth, distinguishing the three wisdoms: discerning the principle of the dust mote's nature as empty and nonexistent, deciding between the false and the correct, and according with principle to enter the real—this deciding mind is the preparatory wisdom (prayoga-jñāna). Furthermore, seeing that this dust mote entirely leaves behind speech and cuts off thought, that its nature transcends conception and measurement, where subject and object do not arise and even stirring a thought is absent—this is the fundamental wisdom (mūla-jñāna). Furthermore, seeing that the dust mote's conditioned origination is illusory existence and does not obstruct distinctions, so that although there are diverse distinctions, none are not empty and nonexistent, and because it does not lose its essence, it gives rise to great function entirely with the essence of phenomena—where the one and the many are unobstructed, host and companion mutually subsume, the one is the all, and the all is the one—this is the subsequently attained wisdom (pṛṣṭhalabdha-jñāna).