妙法蓮華經玄贊 3.155

3.155

The Commentary says: This explains the substance of the great matter, which is knowledge and vision. The buddhas appear in the world for this great matter, explained through four meanings: namely, opening, demonstrating, awakening to, and entering. The treatise says: "Regarding the latter 'one great matter', it should be understood according to four kinds of meanings. 'The Buddha's knowledge and vision' means that the Tathāgata is able to realize it, because he knows that meaning as it truly is." There are three explanations of this: One says that the true nature of phenomena, tathatā, is called 'as it truly is'; because it is the true nature of phenomena, it is that which is realized; the principle and the realm are both called 'meaning'; the substance of correct cognition is called 'that which is able to realize', because it is able to know the principle and realize the true realm. Precisely this correct cognition that realizes and the tathatā that is realized, both the subject and object of knowledge and vision, are together called 'knowledge and vision'. Tathatā is the nature of knowledge and vision, and wisdom is the function of knowledge and vision; both the nature and characteristics of knowledge and vision are called 'knowledge and vision'." Asaṅga's Prajñā[-pāramitā] Treatise says: "Unsurpassed bodhi is the dharmakāya; correctly enlightened bodhi is the saṃbhogakāya." The Saṃdhinirmocana-sūtra says: "Bodhi and the cessation of bodhi are both called bodhi." The Mahāprajñāpāramitōpadeśa says: "Wisdom and the locus of wisdom are both called prajñā." Alternatively, knowledge refers to fundamental cognition and vision refers to subsequently attained cognition; these two are functions, because they are able to illuminate the two realms of the ultimate and the conventional. The original nature of these two is precisely tathatā; they are combined and called 'knowledge and vision'. Taking the nature to accommodate the characteristics, it is therefore called 'knowledge and vision', wishing to cause the two vehicles to seek omniscience. The Śrīmālā[-sūtra] says: "The Single Vehicle is precisely the buddha-vehicle; the buddha-vehicle is precisely the Great Vehicle." The Mahāyānasaṃgraha says: "Because it is both a vehicle and great, it is called the Great Vehicle; this refers to the myriad practices. Alternatively, because it is conveyed upon the great nature, it is called the Great Vehicle; this refers to tathatā." Therefore we know that the Single Vehicle, the fruit-vehicle of a buddha, in substance encompasses both principle and wisdom, fitting the fundamental thesis of the school. The ox-cart of the burning house is intended for the function of wisdom, because it says 'such things as the ox-cart were made by me'; the jewel cache on the dangerous path is intended for the nature of wisdom, because it states 'the conjured city is not the jewel cache'. Hence, combining the two, they are together called knowledge and vision.