法華玄論 5.147

5.147

Answer: This is another name for prajñā and buddha-nature, a different term for the true Dharma and nirvāṇa. It has never been cause or fruit, nor is it real or provisional. A hundred affirmations cannot affirm it, and a hundred negations cannot negate it. Not knowing what to call it, it is forcedly designated as the 'knowledge and vision of the buddhas'. The reason it is praised as the knowledge and vision of the buddhas is in contrast to the non-knowing and non-vision of the two vehicles. The reason it is explained that there is no knowledge and vision of the two vehicles, and that only the buddha possesses vision, is that only the buddha's knowledge and vision is the real path, and whatever is not the buddha's knowledge and vision is not real; wishing to reveal the real path, the real knowledge and vision is explained. Because having no illumination there is nothing it does not illuminate, it is called 'knowledge'; that this knowing is clear as if seen with the eyes is why it is termed 'vision'. Furthermore, 'knowledge' refers to all-knowledge, which is the tathāgata's knowledge of general characteristics; 'vision' refers to knowledge of all aspects, which is the knowledge of specific characteristics. These two wisdoms encompass the buddha-wisdom completely, and therefore 'knowledge and vision' are explained in brief. Furthermore, 'knowledge' is precisely the knowledge of exhaustion, because both kinds of saṃsāra and the afflictions of the five entrenchments are all purified, and hence it is called the knowledge of exhaustion. 'Vision' is precisely the knowledge of non-arising, because the troubles and afflictions of cause and fruit ultimately do not arise, and hence it is called vision. Persons of the two vehicles also lack these two wisdoms, which only now come to be opened.