大乘法苑義林章 6.38

6.38

Sixth, mutual subsumption of the various wisdoms: The Śrīmālādevī-sūtra mentions one, namely the wisdom of the mental Dharma. That [sūtra] speaks of the wisdom of reviling suffering and seeking nirvāṇa; ultimately it is only cultivation, because it contemplates the tathāgatagarbha and reviles all sufferings. In terms of expedients it encompasses both. It also speaks of two wisdoms: first, the wisdom of the noble truths; second, the wisdom of the non-dual noble truths. These are only prajñā derived from cultivation; the former is wisdom of the conventionalized truths, and the latter is wisdom of the unestablished truth. That [sūtra] says that the two vehicles eliminate kleśas through the wisdom of the initial truth, while the Buddhas, World-Honoured Ones, eliminate all latent grounds through the wisdom of the non-dual noble truths; therefore, they are not subsumed under hearing or thinking. It also speaks of two kinds of emptiness-wisdom of the tathāgatagarbha: first, wisdom of the empty tathāgatagarbha, which means wisdom apprehending the store of kleśas that is detached, freed, severed, and distinct; second, wisdom of the non-empty tathāgatagarbha, which means wisdom apprehending the inconceivable Buddha-dharmas, more numerous than the sands of the Ganges, that are not detached, not freed, not severed, and not distinct. The former is the wisdom that contemplates the kleśas capable of concealing the store; because they are not real, it is named 'empty'. The latter is the wisdom that contemplates the dharmakāya concealed by defilements; because its principle is real, it is named 'non-empty'. At ultimate consummation it is also only prajñā derived from cultivation; in terms of expedients it encompasses both. There are also two kinds [of wisdom]: conventional wisdom and paramārtha wisdom. All three [prajñās] encompass both. Some say: the former wisdom is only sāsrava, and the latter wisdom is only anāsrava, because all teachings state only that it is anāsrava. Furthermore, the Samuccayavyākhyā states: 'There are three kinds of non-conceptual wisdom: first, non-conceptual [wisdom] of contentment; second, non-conceptual [wisdom] of non-inversion; third, non-conceptual [wisdom] of non-proliferation. The first is only thinking and cultivation, for it is said that ordinary beings, having thoroughly reflected on any single phenomenon such as impermanence, give rise to contentment. The latter two are only prajñā derived from cultivation, for it is said that śrāvakas, in order to eliminate the four inversions within the aggregates, contemplate properly and attain supramundane wisdom capable of realizing non-self; this is the middle wisdom. It is said that bodhisattvas know phenomena to be conceptual proliferations, eliminate and dissolve the marks of phenomena, and attain the extremely tranquil supramundane noble wisdom; this is the latter wisdom.' There are also three kinds of wisdom of acquiescence to the non-arising of dharmas: innate acquiescence to non-arising, spontaneous acquiescence to non-arising, and acquiescence to non-arising of kleśa and suffering. In that order, these are precisely the anāsrava wisdoms apprehending the three natures, and they are also only prajñā derived from cultivation. There are also four wisdoms, namely the Great Mirror [Wisdom] and the rest. The first two wisdoms are definitely only prajñā derived from cultivation. As for the Marvellous Contemplating Wisdom, one view holds it is only prajñā derived from cultivation, while another view holds it encompasses all three prajñās. As for the All-Accomplishing Wisdom, one view holds it is only prajñā derived from cultivation, while another holds it also encompasses prajñā derived from hearing, because it is accepted that this wisdom arises in the ten grounds; the sense conforms to what was said before. There are also four wisdoms, namely: 'my birth has been exhausted,' 'the pure conduct has been established,' 'what was to be done has been accomplished,' and 'there is no further receiving of existence.' In that order, these are precisely the four aśaikṣa wisdoms of suffering, cessation, path, and origination. Their genuine consummation arises in absorption and is solely prajñā derived from cultivation. In the prior stage of expedients they also encompass hearing and thinking; however, in the teachings they are mostly described as cultivation, because that is fundamental. Furthermore, the four thorough investigations (paryeṣaṇā) and the four cognitions of reality as it is (yathābhūtajñāna) are all solely prajñā derived from cultivation, because they belong to the stage of consummation. Thorough investigations are solely sāsrava, while cognitions of reality encompass anāsrava. The Śrīmālādevī-sūtra states: 'Regarding the wisdom conforming to the Dharma, there are five kinds of skillful contemplations fulfilled: first, contemplating the sphere of designated faculties and intentions; second, contemplating karmic retribution; third, contemplating the sleep of arhats; fourth, contemplating the mental mastery of the joy of dhyāna; fifth, contemplating the supernormal powers of noble mastery of arhats, pratyekabuddhas, and bodhisattvas of great power.' These five kinds of contemplation are solely prajñā derived from cultivation at ultimate consummation; in the initial stage of expedients they also encompass hearing and thinking. That sūtra itself states: 'After my parinirvāṇa, in future ages, my disciples, according to faith and with faith predominating, relying on clear faith and wisdom conforming to the Dharma, realize that the intrinsically pure mind is defiled by adventitious kleśas and attain consummation. This consummation is the cause for entering the Mahāyāna path.' There are also six abhisamaya wisdoms: first, abhisamaya of thinking; second, abhisamaya of faith; third, abhisamaya of morality; fourth, abhisamaya of the truths by abhisamaya wisdom; fifth, abhisamaya of the truths by wisdom bordering abhisamaya; sixth, ultimate abhisamaya. The first is solely prajñā derived from thinking; the latter three are prajñā derived from cultivation; the other two are not prajñā. This is according to their intrinsic nature. If taken together with associated factors, they take the factors of enlightenment (bodhipakṣadharma) as their intrinsic nature as appropriate. The Abhidharmasamuccaya fascicle thirteen states: 'There are ten abhisamayas: first, Dharma; second, meaning; third, true; fourth, subsequent; fifth, jewel; sixth, non-functioning; seventh, ultimate; eighth, śrāvaka; ninth, pratyekabuddha; tenth, bodhisattva. Dharma is prajñā derived from hearing, because it mostly apprehends the teachings. Meaning is prajñā derived from thinking, because it mostly apprehends principle. True, subsequent, and ultimate are all solely prajñā derived from cultivation, because they are, in that order, the three abhisamayas of the truth of wisdom, bordering the truth of wisdom, and ultimate. Jewel is faith, and non-functioning is morality, both as stated before. The latter three have these differences according to the vehicle, and prajñā is explained as appropriate.' Yogācārabhūmi fascicle sixty-nine states ten wisdoms: conventional wisdom, Dharma-wisdom, subsequent wisdom, suffering-wisdom, origination-wisdom, cessation-wisdom, path-wisdom, exhaustion-wisdom, non-arising-wisdom, and wisdom of others' minds. Conventional wisdom encompasses both sāsrava and anāsrava, and is subsumed under all three prajñās. The eight wisdoms in the middle are solely anāsrava and solely prajñā derived from cultivation. The last, wisdom of others' minds, encompasses both sāsrava and anāsrava, and is also solely prajñā derived from cultivation. There are also the ten powers of wisdom, namely the wisdom of what is possible and impossible up to the wisdom of the exhaustion of outflows. These exist solely in the continuum of the Tathāgata, are solely anāsrava, and are solely prajñā derived from cultivation.