起信論疏筆削記 15.5

15.5

II. Revealing the fruit, in three [parts]: 1. Restating and adducing the previous causes.
[Śāstra:] "Wisdom of great skillful means": this is explained in terms of general and specific. In the general sense, skillful means is itself wisdom, which further has two meanings: first, wisdom that accords with deliverance is in all cases skillful means, and this extends downward through the vajra-uninterrupted [path], not being restricted to before the bhūmis; therefore the conclusion of the ten bhūmis is called "fulfilled skillful means". The Yuanjue jing also says: "Although there are many skillful means, all are called accordant wisdom." Second, because this wisdom is the skillful means of great compassion. If there were no wisdom as skillful means, it would not be great compassion, because it would fall into affection and views. Therefore earlier it spoke of sentient beings without apprehending marks of sentient beings, which the commentary explained as deep wisdom. Yet sometimes one gives rise to compassion on account of wisdom, since only when one knows others to be identical to oneself does one wish to deliver them; or sometimes one gives rise to wisdom on account of compassion, since not knowing how to regulate them, one learns skillful means. In fact, both explanations apply symmetrically. In the specific sense, witnessing the true is called wisdom, and engaging the conventional is skillful means; these are the different names for fundamental and subsequent [wisdom]. That is, severing fundamental ignorance and seeing the dharmakāya is the efficacy of wisdom; initiating inconceivable activity to transform and benefit beings is the power of skillful means. The intent of the present treatise possesses both this general and specific [sense].