請觀音經疏 1.10

1.10

Next, explaining wisdom also has two parts: first, explaining the meaning of wisdom; second, correlating it generally with the various dharmas. Now, in explaining the meaning of wisdom: contemplating conventional cause and condition is worldly wisdom, also named nominal wisdom, and also explained as sameness-wisdom. The contemplation of cause and condition as empty is also named the contemplation of the two truths, and also named the wisdom of all aspects of modes that emerges into provisionality, and also named the contemplation of equality, and also named wisdom of the paths. The middle way contemplation is also named wisdom of all aspects. Worldly wisdom is mundane wisdom; it has only names and is used in common by ordinary beings and sages, but this wisdom cannot transcend life and death. When a bodhisattva contemplates cause and condition, within this contemplation he fully practices the six pāramitās, loving-kindness, compassion, sympathetic joy, and equanimity, bringing about superior understanding and being replete with all dharmas; afterwards he sits in the place of awakening and with thirty-four mental states cuts off afflictions. As in the meaning of a bodhisattva explained by Kātyāyanīputra, this is the Guanyin of object and wisdom of the Tripiṭaka teaching. If one contemplates cause and condition as empty, not like the two vehicles who realize the fruition, but having skillful means, so that although walking in emptiness one does not abide in emptiness, but practices the myriad actions, loving-kindness, compassion, sympathetic joy, and equanimity, and brings to completion and fulfillment the vows—cutting off bonds from the initial mind up to the tenth stage where one is like a Buddha—this is the Guanyin of object and wisdom of the shared teaching. If one contemplates provisional designations not like the shared teaching merely emerging from emptiness, but within this clearly knows that emptiness is not emptiness, destroys emptiness to emerge into provisionality, using the four siddhāntas to fully practice the myriad actions, severing the delusion of dust-and-sand unknowing, ascending to the first bhūmi to cut off fundamental ignorance up to the tenth bhūmi where practice is complete—this is the Guanyin of object and wisdom of the distinctive teaching. The middle way of the round teaching is not like the distinctive teaching's gradual contemplation of principle to cut off fundamental ignorance; this is a contemplation that accords with principle. Since principle is the object of the three truths, contemplation is also the contemplation of the three wisdoms; from beginning to end there is round contemplation of the three truths, where at the first abidance one is already able [to do so] and the five entrenchments are rounded and eliminated, up to the forty-second stage where fundamental ignorance is completely exhausted—this is called the Guanyin of wondrous awakening. Contemplating the three truths in a rounded manner through this dharma gate is therefore called the Guanyin of object and wisdom of the round teaching.