淨名玄論 4.7

4.7

Formerly, while in Jiangnan, I composed the *Treatise on the Profound Meaning of the Lotus Sūtra* and briefly explained the two cognitions; however, since this doctrine serves as the mind-contemplation of all sages and the parent of the dharmakāya, it must be thoroughly investigated, and is therefore discussed again. If this doctrine is understood, then the various Vaipulya sūtras will become manifest of themselves without needing explanation. Fully preserved in the Sanskrit text, they should be called *prajñāpāramitā* and *upāyapāramitā*; hence this sūtra says: "Wisdom-crossing is the mother of the bodhisattva, and upāya is the father." Here "wisdom" (*zhi*) is *prajñā*, and "crossing" (*du*) is *pāramitā*. However, translations of *prajñā* have varied: some say *zhihui*, as Dharma Master Sengrui says, "In the language of Qin, it is called *zhihui*." Some translate it as "transcendence" (*yuanli*), which appears in the *Pañcaviṃśatisāhasrikā-prajñāpāramitā Sūtra* (*Fangguang jing*) and was used by Shi Dao'an. Some translate it as "crossing of illumination" (*mingdu*), which appears in the *Liu du ji jing*. Some translate it as "purity" (*qingjing*), which appears in the *Large Prajñāpāramitā Sūtra* and was used by Dharma Master Sengrui. Yet *prajñā* fully encompasses the meanings of wisdom, illumination, purity, transcendence, and so on; translators of sūtras simply selected one of these to render it. Because *prajñā* can sever all delusions and transcend the phenomena of names and marks of saṃsāra, it is called "transcendence"; being clear and free of darkness, it is called "illumination"; its essence being devoid of defilement, it is called "purity"; and penetrating, illuminating, understanding, and knowing, it is called "wisdom". Although there are various meanings, "wisdom" (*zhihui*) is mostly used. The single-character and compound terms for wisdom also differ respectively. Sometimes it is called simply *zhi*, as in the *Dazhidulun* and this sūtra where it is called *zhidu* ("wisdom-crossing"). Sometimes it is called simply *hui*, as in the *Dazhidulun* which says, "*Prajñā* in the language of Qin is called *hui*." Sometimes it is fully translated as *zhihui*, as is common in sūtras and treatises. Now, upon carefully integrating these meanings, each has its rationale; speaking broadly, *zhi* is *hui*. Referring to *hui* as *zhi* is merely a difference of expansion and brevity; in essence there is no difference.