淨名玄論 4.10

4.10

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".