[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [淨名玄論](https://indike.org/pramana/in.bauddha.taisho.1780) › 4.10 # 淨名玄論 4.10 淨名玄論 4.10 - **Language:** Classical Chinese ### [4.10](https://indike.org/pramana/in.bauddha.taisho.1780.4.10) 次合稱智慧，亦具三義：一明波若具鑒有無，故含智慧；慧則照空，智便鑒有。二顯波若通果及因，因中般若為慧、果地波若為智，故三德中有般若德。三者欲明六度義含於十，經中但明六度不明十者，以般若之名既含智慧，第十智度蘊在其中。問：既具三名，以何翻為正？答：慧為正翻，餘皆義立。所以知然，從多論也。此經云「慧與方便」，《釋論》云「般若道、方便道」，《涅槃》云「般若者，一切眾生」。闍那為智，則配諸佛菩薩，故智非波若。又第六名慧、第十為智，皆有彼此二名，故知以慧為正。又論云「波若不屬佛，亦不屬二乘，但屬菩薩。菩薩則道慧、道種慧，佛具一切智、一切種智。」又云「波若名諸法實相慧。」如是等諸文非一，故以慧為正翻矣。問：若以慧為正翻，何故經中多云智慧？答：經中多說六度，故多云智慧、小說十度，故小明慧也。又六度中皆有複翻，如布施等，不單名施，般若亦爾。雖複是慧，欲對上五亦存複名，故言智慧。 > Next, combining them as "wisdom and cognition" (zhìhuì) also possesses three meanings: First, it clarifies that prajñā possesses the illumination of both nonexistence and existence, and therefore encompasses both wisdom and cognition; wisdom illuminates emptiness, and cognition then perceives existence. Second, it shows that prajñā connects both fruit and cause: in the cause, prajñā is wisdom; in the stage of the fruit, prajñā is cognition. Therefore, among the three virtues, there is the virtue of prajñā. Third, it intends to clarify that the meaning of the six pāramitās subsumes the ten: where sūtras explain only the six pāramitās and do not explain the ten, because the name prajñā already encompasses both wisdom and cognition, the tenth, the pāramitā of cognition, is contained within it. Question: Since there are these three names, which is the correct translation? Answer: "Wisdom" (huì) is the correct translation; the others are established according to particular meanings. How do we know this is so? Because of the preponderance of treatises. This sūtra speaks of "wisdom and upāya"; the Dazhidulun speaks of "the path of prajñā and the path of upāya"; the Mahāparinirvāṇa-sūtra states: "As for prajñā, all sentient beings \[call this wisdom\]." Jñāna is "cognition" and is assigned to the Buddhas and bodhisattvas; thus "cognition" is not prajñā. Furthermore, the sixth \[pāramitā\] is named wisdom and the tenth is cognition, both possessing their respective names in both languages; hence we know that "wisdom" is the correct one. Moreover, the treatise states: "Prajñā does not belong to the Buddhas, nor does it belong to the two vehicles; it belongs only to the bodhisattvas. Bodhisattvas \[have\] wisdom of the path and wisdom of the aspects of the path, whereas the Buddha is endowed with all-knowledge and knowledge of all aspects." It also says: "Prajñā is named wisdom of the dharmatā of all dharmas." Passages such as these are not few; therefore, "wisdom" is the correct translation. Question: If "wisdom" is the correct translation, why do the sūtras mostly say "wisdom-cognition" (zhìhuì)? Answer: Sūtras mostly teach the six pāramitās, and therefore mostly say "wisdom-cognition"; they rarely teach the ten pāramitās, and therefore rarely explain \[prajñā merely as\] "wisdom". Furthermore, among the six pāramitās, there are compound translations—as in "generosity" (bùshī) and so forth, where it is not named simply by the single word "giving" (shī); prajñā is also like this. Although it is indeed "wisdom", in order to match the preceding five it also maintains a compound name, and is thus called "wisdom-cognition". > — English (machine translation) (machine translation) - [Previous: 4.9](https://indike.org/pramana/in.bauddha.taisho.1780.4.9) - [Next: 4.11](https://indike.org/pramana/in.bauddha.taisho.1780.4.11) - [Up: 4](https://indike.org/pramana/in.bauddha.taisho.1780.4) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1780~en-mt.4.10) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1780.4.10](https://indike.org/pramana/in.bauddha.taisho.1780.4.10) · Pramāṇa