妙法蓮華經玄贊 3.14

3.14

If explained according to general meaning, or according to what is appropriate to what is expressed: the four wisdoms all possess the four profundities of meaning, essence, realization, and basis; or the four dharmas—the characteristics, nature, companions, and objects of wisdom—are respectively matched with the first four kinds of profundity, with only the supreme profundity residing in great bodhi, because it is the master of all virtues. Furthermore, it is called profound because it is not what can be illustrated by metaphor, nor what can be thought by thought. The above explanation of profundity applies solely to wisdom and does not extend to the gateway of wisdom. Following the Treatise to explain the sūtra, the gateway of wisdom also has five [aspects]: the Treatise terms the general phrase "the profundity of the āgama," which is precisely the five difficulties. "Immeasurable" refers to the nature of wisdom, characteristics of wisdom, companions of wisdom, and objects of wisdom, respectively: their essence is all-pervading, their function is broad, their virtues are complete, and their dharmas are vast; like space they are boundless, the number of their virtues is inexhaustible, and in the end they must be without limit; hence they are called "immeasurable." Yet now, speaking only of the two kinds of wisdom—the nature of wisdom and characteristics of wisdom—as "immeasurable," their essence, virtues, and functions are all fully boundless and inexhaustible. The profundity of its gateway also has two meanings: first, the marvelousness of its essence; second, its difficulty of being comprehended. As for the marvelousness of its essence, the Treatise cites the sūtra, saying: "Its gateway of wisdom is difficult to see, difficult to perceive, difficult to know, difficult to understand, and difficult to enter," possessing those five difficulties. As for its difficulty of being comprehended, it is because those of the two vehicles do not know it: first, because the meaning of wisdom is profound, its gateway is difficult to see; second, because the essence of wisdom is profound, its gateway is difficult to perceive; third, because the internal realization of wisdom is profound, its gateway is difficult to know; fourth, because the basis of wisdom is profound, its gateway is difficult to understand; fifth, because the supremacy of wisdom is profound, its gateway is difficult to enter. Thus the five difficulties of the teaching are separately matched with the five profundities of wisdom. Furthermore, wisdom is of two kinds: first, ordinary; second, noble. Ordinary [wisdom] has two wisdoms: first, direct perception; second, inference. Not being known by ordinary direct perceptual wisdom is called "difficult to see"; not being known by inferential wisdom is called "difficult to perceive." Noble wisdom is of two kinds: first, tainted; second, untainted. Not being comprehended by tainted conventional wisdom is called "difficult to know." Untainted wisdom is of two kinds: first, fundamental; second, subsequently attained. Not being known by initial untainted wisdom is called "difficult to understand"; not being known by subsequent untainted wisdom is called "difficult to enter"—"entering" means realization and comprehension. Now in this sūtra there are only the two untainted wisdoms; because they are not known, it says "difficult to understand and difficult to enter," comprehensively showing the difficulty of comprehending both realization and teaching, saying: "Cannot be known by any śrāvaka or pratyekabuddha, because only a buddha can know it." As to why the Buddha now praises the two profundities, the Treatise itself explains: "In order that the great assembly might give rise to a mind of deep reverence and ultimately desire to hear the Tathāgata speak; in order to serve as the gradual prelude to the forthcoming preaching of the profound and difficult-to-understand Dharma realized by the Buddha, the reality of the Single Vehicle, he first praises the profundity of wisdom; in order to serve as the gradual prelude to manifesting that what is praised below—that the intended purport of whatever is spoken is difficult to understand, and that the two vehicles are provisional—he first praises the profundity of the gateway, causing them to bring forth the aspiration and long for what is to be heard. Otherwise, he should only have praised the profundity of wisdom, since all myriad virtues are brought together to accomplish buddhahood."