[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) › 4.8 # 淨名玄論 4.8 淨名玄論 4.8 - **Language:** Classical Chinese ### [4.8](https://indike.org/pramana/in.bauddha.taisho.1780.4.8) 翻為慧者，凡有四義：一欲分十度不同、二開空有義異、三明因果差別、四就凡聖為異。十度不同者，第六名般若，此翻為慧；第十云闍那，此名為智。問：闍那為智，術闍翻為何物？答：此云明，猶是智見之流耳。空有義異者，照空名慧、鑒有為智，故此經云「入一相門，起於慧業。知一切眾生心念，起於智業。」因果差別者，論云「因名波若，果變名薩波若」，薩波若名一切智，則知波若名之為慧。慧名既劣，宜在因中；智則決了，故居果地。又佛照空有皆盡，加以一切菩薩未究，但名慧也。不得云因中名智、果名一切智，亦不得云因名智慧、果名一切智，但應言因名為慧、果名為智，則於因果優劣義彰。凡聖異者，如《涅槃》云「般若者，一切眾生名此為慧。」慧名既通，則凡聖並有。如十大地中定慧之數，毘婆舍那目之為見，謂一切聖人明見理也。闍那為智，通達決了也。 > Translating it as \*hui\* involves four meanings: first, to distinguish the differences among the ten pāramitās; second, to unfold the different senses of emptiness and existence; third, to clarify the distinction between cause and fruit; fourth, to distinguish ordinary beings from sages. As for the differences among the ten pāramitās: the sixth is named \*prajñā\*, translated here as \*hui\*; the tenth is named \*jñāna\*, named here as \*zhi\*. Question: If \*jñāna\* is \*zhi\*, how is \*vidyā\* translated? Answer: Here it is translated as "illumination" (\*ming\*), which still belongs to the category of cognitive vision. As for the different senses of emptiness and existence: illuminating emptiness is called \*hui\*, while examining existence is called \*zhi\*; hence this sūtra says: "Entering the gate of the single mark gives rise to the activities of \*hui\*; knowing the mental thoughts of all sentient beings gives rise to the activities of \*zhi\*." As for the distinction between cause and fruit: the treatise says, "In the cause it is called \*prajñā\*; transformed in the fruit, it is called \*sarvajñā\*." \*Sarvajñā\* means all-knowledge, from which we know that \*prajñā\* is termed \*hui\*. Since the designation \*hui\* is inferior, it is appropriate for the causal stage; \*zhi\* is definitive and clear, and therefore resides at the stage of fruition. Furthermore, the Buddha illuminates emptiness and existence to the utmost exhaustion, with the addition of "all" (\*sarva\*); bodhisattvas have not reached the ultimate, and so are only called \*hui\*. One must not say that it is called \*zhi\* in the cause and \*sarvajñā\* in the fruit, nor may one say that it is called \*zhihui\* in the cause and \*sarvajñā\* in the fruit; one should only say that it is called \*hui\* in the cause and \*zhi\* in the fruit, whereby the meaning of superiority and inferiority between cause and fruit is made evident. As for the difference between ordinary beings and sages: as the \*Nirvāṇa \[Sūtra\]\* says, "Regarding \*prajñā\*, all sentient beings call this \*hui\*." Since the name \*hui\* is general, it is possessed by both ordinary beings and sages. For example, among the factors of the ten mahābhūmikas, concentration and wisdom (\*hui\*), \*vipaśyanā\* is designated as "view", meaning that all sages clearly see the principle. \*Jñāna\* is \*zhi\*, which is penetrating and definitive. > — English (machine translation) (machine translation) - [Previous: 4.7](https://indike.org/pramana/in.bauddha.taisho.1780.4.7) - [Next: 4.9](https://indike.org/pramana/in.bauddha.taisho.1780.4.9) - [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.4.8) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1780.4.8](https://indike.org/pramana/in.bauddha.taisho.1780.4.8) · Pramāṇa