翻譯名義集 4.53

4.53

[Jñāna] In the language of Qin, it means 'knowledge'. There are differences and similarities between knowledge (*jñāna*) and wisdom (*mati*). Speaking of their differences, as Master Zhao says: 'Decisively examining principle is called knowledge; generating the mind to discriminate is called wisdom.' Discrimination is named from the cause; decision is designated from the fruit. Therefore, the *Dazhidu lun* takes the wisdom of the path and the wisdom of the aspects of the path as the general and specific in the cause; all-knowledge and knowledge of all aspects are the general and specific upon the fruit. The *Fuxing* states: 'Regarding "general and specific": simply speaking of the wisdom of the path and all-knowledge, they are called general; because "aspects" is added to each, they are called specific.' Tiantai says: 'Skillful entry into the Buddhadharma is called wisdom; skillful application of the Buddhadharma is called knowledge.' The *Zhaolun chao* states: 'Knowledge is knowing, while wisdom is seeing. This concerns their difference in meaning; speaking in a general sense, knowledge is simply wisdom, and both pervade provisional and real, as well as cause and fruit. Thus the Sanskrit *prajñā* is translated here as *zhihui* (knowledge-wisdom), joined into a single term without distinguishing two. Now we clarify the study of wisdom according to their difference in meaning.' However, the *Zongjing lu* states: 'Self and phenomena are both empty, transforming solely from consciousness. The primary mind dharmas have three kinds of transformers: first, transformation of the eighth heterogenous maturation consciousness; second, transformation of the seventh cogitating consciousness; third, transformation of the sixth discriminating consciousness. Because of delusion regarding the emptiness of person, one gives rise to the folly of self-view and suffers false birth-and-death. Because of delusion regarding the emptiness of phenomena, one contravenes the realm of direct perception and obstructs pure bodhi. Since they are solely transformations of consciousness, self and phenomena are both unreal; through these two emptinesses, one tallies with the profound purport. Because of the emptiness of self, the affliction obstacle is severed; because of the emptiness of phenomena, the cognitive obstacle is eliminated. Because the affliction obstacle is severed, one realizes true liberation; because the cognitive obstacle is eliminated, one obtains great bodhi. With practice fulfilled at the causal gate, the mind merges into the ocean of fruition; objective realm and consciousness are both stilled, and there is solely the one true emptiness.'