[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [翻譯名義集](https://indike.org/pramana/in.bauddha.taisho.2131) › 5.60 # 翻譯名義集 5.60 翻譯名義集 5.60 - **Language:** Classical Chinese ### [5.60](https://indike.org/pramana/in.bauddha.taisho.2131.5.60) 【若那】或闍那，秦言智。《大品》若字門，入諸法智不可得故。論云：「即知一切法中無智相。」《華嚴》唱壤字時，名作世間智慧門。疏云：「即能所知性。」《佛地經》明四智：一、大圓鏡智者，如依圓鏡，眾像影現。如是依止如來智鏡，諸處境識眾像影現（《地論》云：「大圓鏡智，離一切我我所執，乃至能現能生一切境界。」又云：「此智是如來第八淨識。」資中云：「離倒圓成，周鑒萬有，名大圓鏡智。」）二、平等性智者，證得一切領受緣起，平等法性，圓滿成故。三、妙觀察智者，住持一切陀羅尼門、三摩地門，無礙辯才，說諸妙法故。四、成所作智者，勤身化業，示現種種，摧伏諸伎，引諸眾生，令入聖教，成解脫故（然《涅槃》云：「依智不依識」。在聖名成所作智，在凡名五識。在聖名妙觀察智，在凡名六識。在聖名平等性智，在凡名七識。在聖名大圓鏡智，在凡名八識。雖聖凡體一，而迷悟名異。故令依智，誡不依識。傳燈智通禪師，不會三身四智，遂謁六祖求解其義。祖曰：「三身者，清淨法身，汝之性也；圓滿報身，汝之智也；千百億化身，汝之行也。若離本性，別說三身，即名有身無智。若悟三身無有自性，即名四智菩提。聽吾偈曰：『自性具三身，發明成四智，不離見聞緣，超然登佛地。吾今為汝說，諦信永無迷，莫學馳求者，終日說菩提。』」通曰：「四智之義，可得聞乎？」祖曰：「既會三身，便明四智，何更問耶？若離三身，別談四智，此名有智無身也。即此有智，還成無智。」復說偈曰：「大圓鏡智性清淨，平等性智心無病，妙觀察智見非功，成所作智同圓鏡。五八六七果因轉，但用名言無實性，若於轉處不留情，繁興永處那伽定。」六七因中轉，五八果上轉。《釋籤》云：「庵摩羅是第九，本理無染，以對真性。阿梨耶是第八，無沒無明，無明之性，即是智性，故對般若。末那識即是第七，執持藏識所持諸法，即此執持，名為資成，以助藏識持諸法故。第六但能分別諸法，故與第七同為資成。是故今文不論第六。若準《唯識論》，轉於八識以成四智，又束四智以成三身者，則轉第八為大圓鏡智，轉第七為平等性智，轉第六為妙觀察智，轉五識為成所作智。大圓鏡智成法身，平等性智成報身，成所作智成化身，妙觀察智遍於三身。此中不取第九，乃是教道一途，屬對不與今同。何者？彼居果位，三身仍別；此在因位，三身互融。即此三身，祇是三德。三德據內，三身約外。今從初心常觀三德，故與彼義不可儡同。」《寶藏論》云：「智有三種：一曰真智，謂體解無物，本來寂靜，通達無涯，淨穢不二。二曰內智，謂自覺無明，割斷煩惱，心意寂靜，滅無有餘。三曰外智，謂分別根門，識了塵境，博鑒古今，皆通俗事。」又《大品》明三智，見薩婆若）。 > \[Jñāna\] Also written jñāna; in Qin it means "wisdom" (jñāna). In the Pañcaviṃśatisāhasrikā-prajñāpāramitā Sūtra, as for the jña-syllable gate, it is because one enters into the ungraspability of the wisdom of all phenomena. The Śāstra says: "One immediately knows that within all phenomena there is no mark of wisdom." In the Avataṃsaka Sūtra, when intoning the syllable jña (rāng), it is called making the worldly gate of wisdom. The Commentary says: "Namely, the nature of knowing and being known." The Buddhabhūmi-sūtra explains the four wisdoms: First, the Great Mirror Wisdom: just as depending on a round mirror various reflections appear, likewise depending on the Tathāgata's mirror of wisdom, the various reflections of sense spheres, objects, and consciousnesses appear (The Daśabhūmika-śāstra says: "The Great Mirror Wisdom is free from all attachments to self and what belongs to self, up to being able to manifest and give rise to all realms." It also says: "This wisdom is the Tathāgata's eighth pure consciousness." Zizhong says: "Freed from inversion and fully perfected, universally discerning the myriad existences; this is called the Great Mirror Wisdom.") Second, the Equality Nature Wisdom: because one realizes that all received dependent origination and the equal dharmatā are fully perfected. Third, the Wondrous Observing Wisdom: because one abides in and maintains all dhāraṇī-gates and samādhi-gates, and with unimpeded eloquence expounds all wondrous teachings. Fourth, the Accomplishing Action Wisdom: because one works diligently at bodily transformative actions, manifesting variously to subdue various arts and skills, and leading sentient beings to enter the noble teaching and achieve liberation. (However, the Mahāparinirvāṇa Sūtra says: "Rely on wisdom, do not rely on consciousness." In the sage it is called the Accomplishing Action Wisdom; in the ordinary person it is called the five consciousnesses. In the sage it is called the Wondrous Observing Wisdom; in the ordinary person it is called the sixth consciousness. In the sage it is called the Equality Nature Wisdom; in the ordinary person it is called the seventh consciousness. In the sage it is called the Great Mirror Wisdom; in the ordinary person it is called the eighth consciousness. Although the essence of sage and ordinary person is one, the names differ according to delusion and awakening. Therefore it enjoins relying on wisdom and admonishes against relying on consciousness. In the Transmission of the Lamp, Chan Master Zhitong, not understanding the three bodies and four wisdoms, visited the Sixth Patriarch to seek their meaning. The Patriarch said: "As for the three bodies: the pure dharmakāya is your nature; the complete and perfect saṃbhogakāya is your wisdom; the thousands of myriads of transformation bodies are your practice. If separated from one's fundamental nature one speaks separately of the three bodies, that is called having bodies without wisdom. If one realizes that the three bodies have no own-nature, that is called the bodhi of the four wisdoms. Listen to my verse: 'The self-nature is endowed with the three bodies; when illuminated, they become the four wisdoms. Without departing from the conditions of seeing and hearing, one transcendentally ascends to the Buddha stage. I now explain it for you; believe it truly and be forever free from delusion. Do not emulate those who run about seeking, talking all day long about bodhi.'" Tong said: "May I hear the meaning of the four wisdoms?" The Patriarch said: "Since you understand the three bodies, you are already clear about the four wisdoms; why ask further? If separated from the three bodies one speaks separately of the four wisdoms, this is called having wisdom without a body. This very having of wisdom turns back into lacking wisdom." He then spoke a verse, saying: "The Great Mirror Wisdom's nature is pure; the Equality Nature Wisdom's mind is without illness; the Wondrous Observing Wisdom's seeing is effortless; the Accomplishing Action Wisdom is the same as the mirror. The five and eight, and six and seven, transform in the fruit and the cause; they are merely conventional designations without real nature. If one leaves no emotional clinging at the place of transformation, amidst dense flourishing one perpetually abides in nāga-samādhi." The sixth and seventh transform in the cause; the five and eight transform in the fruit. The Shiqian says: "The amala is the ninth; its fundamental principle is unstained, corresponding to the true nature. The ālaya is the eighth; without perishing and without avidyā, the nature of avidyā is itself the nature of wisdom, so it corresponds to prajñā. The manas consciousness is the seventh; it grasps and maintains the dharmas maintained by the storehouse consciousness; this very grasping and maintaining is called auxiliary cultivation, because it helps the storehouse consciousness maintain all dharmas. The sixth can only differentiate dharmas, so together with the seventh it serves as auxiliary cultivation. For this reason, the present text does not discuss the sixth. If according to the Vijñaptimātratāsiddhi, transforming the eight consciousnesses to achieve the four wisdoms, and further condensing the four wisdoms to form the three bodies: then transforming the eighth becomes the Great Mirror Wisdom; transforming the seventh becomes the Equality Nature Wisdom; transforming the sixth becomes the Wondrous Observing Wisdom; transforming the five consciousnesses becomes the Accomplishing Action Wisdom. The Great Mirror Wisdom forms the dharmakāya; the Equality Nature Wisdom forms the saṃbhogakāya; the Accomplishing Action Wisdom forms the nirmāṇakāya; and the Wondrous Observing Wisdom pervades all three bodies. Not adopting the ninth here is just one approach of the doctrinal path; the correspondences are not identical to the present ones. Why is that? There in the fruition stage, the three bodies remain distinct; here in the causal stage, the three bodies interpenetrate. These three bodies are simply the three virtues. The three virtues pertain to the internal, while the three bodies concern the external. Now, constantly contemplating the three virtues from the initial resolve, its meaning must not be clumsily conflated with that." The Baozang lun says: "There are three kinds of wisdom: First is true wisdom, meaning understanding that fundamentally there are no things, originally quiescent, penetrating without bounds, defiled and pure not two. Second is inner wisdom, meaning self-awakening from ignorance, severing afflictions, mind and thought quiescent, extinguished without remainder. Third is outer wisdom, meaning differentiating sense organs, knowing sense objects, broadly scrutinizing ancient and modern, and being thoroughly versed in worldly matters." Furthermore, the Pañcaviṃśatisāhasrikā-prajñāpāramitā Sūtra explains three wisdoms; see sarvajñā). > — English (machine translation) (machine translation) - [Previous: 5.59](https://indike.org/pramana/in.bauddha.taisho.2131.5.59) - [Next: 5.61](https://indike.org/pramana/in.bauddha.taisho.2131.5.61) - [Up: 5](https://indike.org/pramana/in.bauddha.taisho.2131.5) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2131~en-mt.5.60) — English, machine translation ## Linked texts (1) - [佛地經論](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.dharma.buddhabhumisutra!buddhabhumisutrasastra*zh-xuanzang.5.55) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2131.5.60](https://indike.org/pramana/in.bauddha.taisho.2131.5.60) · Pramāṇa