妙法蓮華經玄贊 3.13

3.13

Now, exhausting it by reason, there are five kinds of wisdom; only when all dharmas are encompassed without remainder is it called "all aspects." First, the nature of wisdom, which is tathatā; hence the sūtra below says: "Only a buddha can completely exhaust the true mark of all dharmas." The Treatise itself explains: "Its essence is the tathāgatagarbha-nature; it takes dharmas to constitute a person, and what the person accomplishes is wisdom." Hence it cites what follows as evidence. Second, the characteristics of wisdom, which are the untainted, having as their essence the two wisdoms capable of contemplating—the fundamental and the subsequently attained; below it says: "Equipped completely with expedient means and knowledge and vision... exhausting all thoughts and deliberating together, they cannot fathom the Buddha's wisdom," and so on. Third, the companions of wisdom, which are the myriad conditioned virtues as numerous as dust and sand; below it says: "The Tathāgata's knowledge and vision are vast, profound, and far-reaching; the immeasurable, unobstructed powers and fearlessnesses are all complete," and so on. Fourth, the causes of wisdom, which are the expressive teachings and the myriad practices; below it says: "Its gateway of wisdom is difficult to understand and difficult to enter." The Treatise says that the āgama is profound; moreover, the Treatise cites the sūtra, saying: "The Tathāgata can speak of all dharmas in diverse phrasing," and also: "Having practiced all the immeasurable path-dharmas of the buddhas," and so on. Fifth, the objects of wisdom, which are the cognitive realms of the two truths—emptiness or existence, conditioned or unconditioned, absolute or conventional; below it says: "Such characteristics, such nature," and so on. Now, since the gateway of wisdom is an expedient means, because the expressive teaching is profound, the principle expressed is profound—that is, the other four wisdoms. Although the meaning can be so, nonetheless, according to various teachings, among the five profundities, most take solely the nature of wisdom—tathatā—as their essence. Because the profundity of the āgama is precisely the former three teachings, the profundity of realization is precisely the essence of the Single Vehicle; the supreme profundity is great bodhi. Therefore, the Śrīmālādevī-sūtra says that "the essence of the Single Vehicle is solely tathatā"; it is precisely the treasure trove in the "Conjured City Chapter." Now, in this sūtra, relying on real, superior wisdom, it takes solely the nature of wisdom and the characteristics of wisdom as its essence: bodhi and the cessation of bodhi are both called bodhi; wisdom and the sphere of wisdom are both called prajñā, because they encompass everything. The ox-cart of the burning house is precisely the characteristic of wisdom, for the ox-cart is said to be "made," and "given to each one"; the treasure trove is inherently existing, precisely the nature of wisdom, because "the multitude take it together"; revealing and awakening knowledge and vision are precisely these two. Because these two exist, the other three are naturally accomplished; below, when it speaks of the "one great matter of causes and conditions," it refers solely to these two. Whether causes or fruitions, this means that this wisdom is the true principle of the Single Vehicle, while its gateway of wisdom is the provisional teaching of the three vehicles; it marks in general the two distinctions between real and provisional, principle and teaching, wishing to lead those of the two vehicles to renounce the provisional and adopt the real, practicing causes to realize the fruition. Therefore, the Śrīmālādevī[-sūtra] based on this states that the two vehicles and others realizing nirvāṇa through the culmination of the four wisdoms is the Buddha's expedient means, wishing to have them renounce the two provisionals and adopt the single reality. Regarding its profundity of realization, the Treatise has two meanings: first, the marvelousness of its essence; second, its difficulty of being comprehended. As for the marvelousness of its essence, the Treatise says: "The profundity of realization has five kinds." As for its difficulty of being comprehended, the Treatise says: "Furthermore, it is profound because it cannot be known by any of the śrāvakas and pratyekabuddhas." As for its five profundities, from antiquity they have been explained solely based on tathatā: first, profundity of meaning, which is the meaning of differentiation; second, profundity of essence, which is its own-nature; third, profundity of internal realization, because it is internally realized by fundamental wisdom and cannot be attained by other wisdoms; fourth, profundity of basis, because the dharma-realm and dharma-nature are the root of all buddhas; fifth, supreme profundity, because its essence is most supreme, meaning that great bodhi is precisely the fruition of unexcelled, complete, and perfect awakening realized [by the Buddha]. If one combines the nature of wisdom and the characteristics of wisdom of contemplative illumination, together they are called the five realizations: the profundity of meaning means its meaning is profound, referring to the function of fundamental wisdom conforming to tathatā; the profundity of essence refers to tathatā, because it is the fundamental nature of phenomena; the profundity of internal realization further illuminates fundamental wisdom, because it internally merges with tathatā, and is thus called profound; the profundity of basis further illuminates tathatā, because it is the root of all virtues, and is thus called profound; the supreme profundity refers to great bodhi, which is the anuttarā samyaksaṃbodhi realized by the Tathāgata. Asaṅga's Vajracchedikā-prajñāpāramitā-śāstra states: "Unexcelled bodhi is the principle of the dharmakāya; samyaksaṃbodhi is the wisdom of the saṃbhogakāya." Thus it comprehensively reveals both of these; because their essence surpasses all, it is called profound. This is the primary intended meaning.