起信論疏筆削記 2.5

2.5

"It means relying on..." and so forth is the explication. Now, a bodhisattva's wisdom has the provisional and the real. Real wisdom approaches principle, open and unimpeded in movement, conforming to the true essence; this is called "thoroughly according with the mind's source," the mind's source being the markless true principle. Because it accords with this principle, it is called the forbearance of non-arising, which is the fundamental wisdom. Provisional wisdom conducts affairs, establishing the Buddhadharma and perfecting sentient beings, dispensing the medicine of the Dharma in accordance with their faculties and dispositions so that they may take and practice it; this is called "skillful and wondrous eloquence that accords with capacities." That is, it accords with their capacities and desires—superior, middling, and inferior grades; hence it says "accords with capacities." Its words lack nothing and miss nothing, bending to fulfill all things without omission; hence it is named "skillful." The skillful is without marks of skill, beyond speech, discussion, thought, and reckoning; hence it is called "wondrous." When this wisdom issues forth from the mouth, it is named "eloquence." This eloquence is twofold: the fourfold and the sevenfold. The fourfold refers to the four unimpeded eloquences, namely in dharma, meaning, phrasing, and delightful speech. They are also called the four unimpeded wisdoms; it is merely that their applications differ when in the mind or in the mouth, and thus they receive the names of wisdom and eloquence, but their essence is one. As for the seven eloquences: first, swift eloquence, answering immediately without thought, speaking instantaneously; second, uninterrupted eloquence, continuous like interlocking links without exhaustion; third, rapid eloquence, clear about principle and phenomena, the mind without dark stupidity, speech and sound rapid like a hanging torrent; fourth, adapting eloquence, responding to the times and capacities without divergence; fifth, unblemished eloquence, what is spoken tallying with principle without error; sixth, eloquence rich in meaning and flavor, names, enumerations, principle, and phenomena all being immeasurable; seventh, eloquence supreme and most wondrous in all worlds. This eloquence has five virtues: first, it is deep as thunder; second, it is clear, resonant, and heard afar; third, its sound is plaintive and elegant like the kalaviṅka; fourth, it is able to make sentient beings enter into affection and reverence in their hearts; fifth, whoever hears it rejoices insatiably. Endowed with these five, it is called the most supreme. These four and seven eloquences are all acquired after realizing principle through fundamental wisdom; hence they are named subsequently acquired wisdom. The characteristics of skillfulness and wondrousness appear in the next two gates. However, holy wisdom is completely penetrating and must illuminate both principle and phenomena; lacking either one, it is not complete wisdom. Now, the treatise master's trace resides on the eighth ground, directly realizing non-arising and entering the gate of tathatā, which is fundamental real wisdom; illuminating the gate of arising and ceasing, observing each phenomenon according to its measure, knowing capacities to set up conversion, and expounding skillfully to suit faculties, which is subsequently acquired provisional wisdom. Although provisional and real wisdom differ in application, their essence is not two; relying on this one essence of complete wisdom, he established the text of the treatise. Thus the *Daśabhūmika-śāstra* praises the speaker as possessing three wisdoms of eloquence: real wisdom, essential wisdom, and resultant wisdom. The first two are the fundamental and subsequently acquired [wisdoms]; the last is the function of the subsequently acquired [wisdom], meaning that based on the essential nature, words are generated and spoken skillfully; hence it is called "resultant." What is clarified here encompasses these three wisdoms.