金剛般若經旨贊 1.51

1.51

言三德者。即三學也。然此文中。闕其智慧。若准餘本。應合有之。以譯經者隨此義云謂信。經者有教理別。此戒定因。但信於教。下由智因而信於理。故天親論。隱智不論。離我相中。方明智慧。故於此中。隱智不舉。雖有此理。終譯者失。佛豈不解而說之耶。持戒二學修福定學。謂有持戒修定慧者。以此經為實而生信心也。

The “three virtues” refers precisely to the three trainings. However, in this text, wisdom is missing. According to other versions, it should be present. The translator, following this meaning, says that those who believe in the sūtra have a distinction between teaching and principle: these causes of morality and concentration only involve faith in the teaching, whereas below, through the cause of wisdom, they believe in the principle; therefore, Vasubandhu’s treatise conceals wisdom and does not discuss it, only clarifying wisdom later in [the section on] departing from the mark of self; thus wisdom is concealed here and not raised. Although this principle exists, it is ultimately a flaw of the translator. How could the Buddha not have understood it when expounding it? “Upholding the precepts” is the two trainings [of morality and concentration], cultivating merit and the training in concentration; it means that there are those who uphold the precepts and cultivate concentration and wisdom, who regard this sūtra as true and give rise to a faithful mind.