大般涅槃經集解 54.91

54.91

案道生曰：不兼見不名智慧也。僧亮曰：佛照境之智是果性也。所以境智雙舉者，智以照境為能。境若不深，無以顯智之能；若智照不明，無以表境之深。要以境智相發，智功乃顯也。第一義者是涅槃，涅槃真俗皆實，總名第一義也。空者是生死，生死是俗皆虛，總名為空也。僧宗曰：向已舉境，今明善識第一之與空者即名佛果能照之智慧也。寶亮曰：既解果性，今先舉體以取智。若不據用以辨體，無以表因果性異，故明佛果眾德唯以第一義空為體也。

Daosheng comments: Seeing partially without seeing both is not termed wisdom. Sengliang comments: The wisdom by which the Buddha illuminates the sphere is the nature as fruition. The reason sphere and wisdom are both cited is that wisdom takes the illumination of the sphere as its function. If the sphere were not profound, there would be no way to manifest the capacity of wisdom; if the illumination of wisdom were not clear, there would be no way to express the depth of the sphere. Only when sphere and wisdom mutually prompt each other does the work of wisdom become manifest. The 'supreme truth' is nirvāṇa; in nirvāṇa, both the ultimate and the conventional are real, and it is collectively termed the 'supreme truth'. 'Emptiness' is birth and death; birth and death is conventional and entirely illusory, and is collectively termed 'emptiness'. Sengzong comments: Having previously cited the sphere, he now clarifies that well understanding both the supreme and emptiness is precisely named the wisdom of the Buddha-fruition capable of illumination. Baoliang comments: Having explained the nature as fruition, he now first cites the essence to identify wisdom. If one does not distinguish the essence based on function, there is no way to express the difference between cause and fruition nature; therefore, he explains that the manifold virtues of the Buddha-fruition take only supreme emptiness as their essence.