勝鬘寶窟 2.26

2.26

Wisdom also has three parts. Regarding "those sentient beings ask about all meanings": they ask about all meanings of the five sciences and the like, and also ask about all meanings of the five dharma treasuries. The five dharma treasuries are: the three periods of time make three, the unconditioned makes four, and the inexpressible makes five. "Expounding with a fearless mind": fear arises from ignorance, while confidence issues from understanding. Since clarity and comprehension reside in his breast, whenever there is a difficulty he can answer it, and whenever he answers he must resolve it; therefore it is said that he expounds with a fearless mind. "All treatises" refers to treatises on worldly debate, treatises conforming to the world, treatises on the Vedas, treatises on Vyākaraṇa, and treatises on Vaiśeṣika. They also refer to treatises on the five sciences, which were composed by persons of clear wisdom. Furthermore, those who study these treatises can also generate clear wisdom in people, hence they are called the five sciences. The treatises on the five sciences are: the inner science, the science of logic (hetuvidyā), the science of sounds (śabdavidyā), the science of medicine (cikitsāvidyā), and the science of arts and crafts (śilpakarmasthānavidyā); thus they are called five. All five require discussion and assessment between host and guest, hence they are called treatises. However, the first four mostly involve written texts and are thus spoken of as treatises; the fifth single subject is practiced according to actual tasks, so it is appropriately called crafts. Therefore the text says "all treatises and all crafts." These five are the sources where clear wisdom is generated, hence they are called areas of science. Their meaning encompasses both ultimate and conventional; therefore the Bodhisattvabhūmi says: "In the five areas of science, one completely fulfills all hearing, thinking, cultivating, and realizing"; thus we know it encompasses the two truths, as fully explained in the Bodhisattvabhūmi-śāstra. "Even to the point of various matters of arts and crafts": "even to the point that" is still an expression of going to the utmost, beginning from the first, the inner science, even to the fifth, various matters of arts and crafts. "Therefore, World-Honoured One, there are no other pāramitās": above, that embracing the saddharma has no other pāramitās had three parts: first, generally indicating there is no difference; second, from "why is that?" down, specifically explaining non-difference in terms of the six pāramitās; now third, generally concluding non-difference. Question: Elsewhere the six pāramitās are all considered practices for benefiting oneself; why are they spoken of here as transforming others? Answer: What they are contrasted with is different. Elsewhere they are contrasted with the four means of embracing, and are thus practices for benefiting oneself; here, in contrast to the virtue of embracing internal realization, practicing the six pāramitās for the sake of beings is named transforming others. Question: Giving gives to others, and the four means of embracing embrace others; why are the six pāramitās for benefiting oneself while the four means of embracing are for transforming others? Answer: In the six pāramitās it only says "giving," hence it is for benefiting oneself; in the means of embracing it says "embracing through giving," and embracing is transforming others, hence it is for transforming others. Question: Why in this context are the six pāramitās taken as practices for transforming others? Answer: It is intended to explain the "immeasurable meanings" mentioned above. "Immeasurable meanings" is another name for vastness. If one practices the six pāramitās for oneself, then the practice is not vast; because one practices the six for the sake of beings, the six pāramitās are vast. Furthermore, the six pāramitās have three kinds of vastness: first, there is no evil not brought to rest; second, there is no practice not cultivated; third, there is no person not saved—which is also named vastness.