大般涅槃經集解 45.7

45.7

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."