大般涅槃經集解 45.7

45.7

案僧宗曰：名雖有五，以性而錄，理不出三也。何等？初一事明聞慧，中一為思慧，後一為修慧也。寶亮曰：義惟五事。雖復不出三慧，然而不可定以初事是聞慧、以第二事為思慧也。但必知總以三慧為體耳。何故然耶？群生根性萬差，解有利鈍，發解之時節復異，豈可定耶？智秀曰：五事，第一第二第五此三事，即是聞思修慧也。第三第四，此二事就慧能有所斷功用為體也。下文釋第五修慧云「雖知眾生，實無有我」，此二句明善照於空兼達於有，初是眾生空、後是法空。次下諸句，明善照於有兼知於空，通約假名眾生以顯義也。

Sengzong states: "Although the names are five, when gathered according to their nature, in principle they do not go beyond three. What are they? The first matter clarifies the wisdom of hearing; the middle one is the wisdom of reflection; the last one is the wisdom of cultivation." Baoliang states: "In meaning there are only five matters. Although they again do not go beyond the three wisdoms, one cannot definitively take the first matter as the wisdom of hearing and the second matter as the wisdom of reflection. One need only know that, comprehensively, they take the three wisdoms as their essence. Why is this so? The faculties and dispositions of sentient beings have myriad differences; their understandings are sharp or dull, and the times of giving rise to understanding also differ; how could they be fixed?" Zhixiu states: "Of the five matters, the first, second, and fifth—these three matters—are the wisdoms of hearing, reflection, and cultivation. The third and fourth—these two matters—take the functional capacity of wisdom to sever [defilements] as their essence. The subsequent text explaining the fifth, the wisdom of cultivation, says: 'Although one knows that sentient beings are truly devoid of self.' These two lines clarify clearly discerning emptiness while simultaneously comprehending existence; the first is the emptiness of sentient beings, and the second is the emptiness of dharmas. The following lines clarify clearly discerning existence while simultaneously knowing emptiness, broadly referring to conventionally designated sentient beings to reveal the meaning."