止觀輔行傳弘決 3.42

3.42

The passage from 'Secondly explaining' onward concerns opening and uniting according to the Dazhidulun: wisdom does not divide itself, but must depend on the truths, which is why the text here always says 'illuminating the truths'. That the essence of the truths is always three while wisdom increases or decreases means that according to doctrinal characteristics, increasing and decreasing differ; when discussing its actual essence, there is neither increase nor decrease, and we temporarily follow the general framework taking three as the standard. Moreover, the three dharmas are fixed in various texts, so here at the outset we temporarily list the wisdoms according to various sūtras as points of inquiry. In the explanation, first pairing one wisdom up to three wisdoms: the passage from 'One wisdom' onward first pairs the wisdoms with the three truths according to separation and union. Beginning from one wisdom up to four wisdoms to contemplate the three truths, pairing one with one up to four with three, the textual structure is obvious. Although the text is obvious, just as the initial one wisdom contemplates one truth, the truth and the wisdom each also contain three; therefore the subsequent explanation says, 'This wisdom contemplates the three truths'—this wisdom is just the aforementioned one wisdom, drawing again on the earlier text of one wisdom to open it into three meanings. Since it contemplates the three truths, the wisdom also becomes three. The passage from 'If two wisdoms' onward means that two wisdoms contemplate two truths. Although wisdom and truth are two, their meaning already contains three. As it says, 'the provisional is the all-knowledge', conversely using the wisdom of the paths to contemplate the two truths of existence and non-existence within the conventional. If provisional wisdom is separated into two wisdoms, and the conventional truth is separated into the real and conventional, then both wisdom and truth are three. Three wisdoms contemplating three truths correspond one-to-one without any variation in opening or uniting; thus it says 'this can be understood'. As for 'four wisdoms', the four wisdoms are also the two wisdoms of provisional and real; paired with cause and effect and so forth, they therefore become four. Their opening and uniting to contemplate the truths does not go beyond the three, fully as stated earlier. Speaking of wisdom: in general discourse, 'zhi' is simply 'hui' (prajñā); both pertain equally to provisional and real as well as cause and effect, just as prajñā is translated as 'zhihui'. As the Dazhidulun says, 'In the cause it is called prajñā; in the fruit it is called sarvajñā.' And as for cultivating wisdom and the like, here wisdom pertains entirely to the cause. As in stating that calming and contemplation are the cause, while eye and wisdom are the fruit, the wisdom of the Tathāgatas, the wisdom of the Buddhas, and so forth, here wisdom pertains entirely to the fruit. If one speaks of expedient wisdom, here wisdom pertains entirely to the provisional. As in stating 'wisdom is extremely profound', here wisdom pertains entirely to the real. Now, following a distinctive meaning, cause and effect are divided. Within this distinctive meaning, adding 'path' and 'species' to prajñā (hui), and further adding 'all' and 'species' to wisdom (zhi): 'path' conveys the meaning of cause. Adding 'species' to both causal and fruitional texts is because 'species' means differentiation, additionally revealing the provisional and categories of phenomena. When employing the provisional at the time of the cause, provisional wisdom is not yet complete; upon reaching the fruit, wisdom is perfected, so it is again called 'species', and because fruitional dharmas are pervasive, it is called 'all'. If one grasps this meaning, the four senses can be known. Question: In the 'Chapter on the Three Wisdoms', the chapter name is 'Three Wisdoms'; why does the explanation in the text extend to four? Answer: Two in the cause and two in the fruit, when opened, each possess three; hence they are called 'three wisdoms'. The text speaks in terms of union, discussing cause and effect together, and therefore forms four distinct ones. In the textual explanation there are again four layers, all of which are treatise passages. All use the word 'or': in skillfully judging sūtra texts and definitively resolving various interpretations, who could surpass Nāgārjuna? In every passage he preserves multiple explanations without judging their merits or faults, because the Buddha's intent has manifold implications and accords with textual categories. People today, in explaining meanings, are not versed in the sūtra's purport and therefore affirm one and reject the rest. What is meant by 'the essential principle in the cause' is that the principle of the two truths is complete in a single thought; what is perfected in the fruit has function because of perfection, so 'all' is added. Path-wisdom in the cause in principle possesses the middle way; the species of path in the cause in principle possesses the two truths. When reaching the fruit, all-knowledge sees the middle way, and knowledge of all aspects sees the two truths. This term 'all' is not the same as in the two vehicles, for the paired meaning and purport differ. In the cause, path-wisdom is real and the species of path is provisional. When reaching the fruit, 'all' is real and 'all aspects' is provisional. As for 'general and particular': speaking straightforwardly of path-wisdom and all-knowledge is called 'general'. Because 'species' is added to each, they are called 'particular'. Speaking straightforwardly of path-wisdom and path-species-wisdom is called 'single'. Changing 'prajñā' to 'wisdom' and adding 'all' to each is therefore called 'compound'. Thus, one provisional is all provisional, one real is all real; therefore single and compound both extend across cause and effect. Here, too, following the distinctive meaning, prajñā is single while wisdom is compound. From 'such as these' onward concludes wisdom illuminating the realm: whether cause or fruit, both are three. By analogy with the preceding it can be seen, hence it says 'merely is'. The passage from 'If in the sūtras' onward provides examples: if one understands the preceding one wisdom up to four wisdoms as contemplating merely the three truths, then one understands that in the various sūtras, from five up to immeasurable wisdoms, all form the three truths; hence it says 'causing them to enter'. Therefore one knows that all truths of the Hīnayāna are made to enter the three truths, and even the Mahāyāna and Hīnayāna both enter the three, or the two, or the one. Next, regarding the 'eleven wisdoms': the other sūtras and treatises list only ten wisdoms; only in the Dapin is the wisdom of suchness added. As for the ten wisdoms, the Tripiṭaka and shared teachings are identical in meaning, differing only in skillfulness and unskillfulness. Because in the shared teaching there is a shared vehicle as well as an unshared one, the wisdom of suchness is added. The ten wisdoms of the Hīnayāna are fully explained as in the 'Chapter on Wisdom' of the Abhidharmakośa, namely: worldly wisdom, knowledge of other minds, [wisdoms of] suffering, origin, cessation, and path, dharma-wisdom, subsequent wisdom, wisdom of destruction, and wisdom of non-arising. According with the differences in wisdom, they illuminate eleven objects. Taken together, they also do not go beyond the three truths. Worldly wisdom and knowledge of other minds, which illuminate the conventional, are considered in terms of being with outflows. The eight wisdoms of suffering, origin, and so forth, which illuminate the real, are considered in terms of the former two. The single wisdom of suchness, which illuminates the middle, is considered jointly across both teachings. From 'these are named' onward concludes and returns: it has already clarified that wisdom is opened while the truths are not opened, hence it says 'yet the three truths do not move'. Next, from 'Furthermore' onward clarifies that 'both are opened according to their number', as eleven wisdoms illuminate eleven objects and so forth, down to pairing with two or three, which can be seen. 'Both are not opened' refers to the one Buddha vehicle alone, where the Buddha's wisdom illuminates the real. Since there is only the one real, this is also called opening the provisional. From 'If wisdom' onward concludes and returns to manifest the essence. The intention behind the realms here is aimed at the real realm: although there are opening and uniting, the real is what is manifested.