翻譯名義集 4.61

4.61

[Prajñā] The Fajie cidi states: "In the language of Qin, it is called wisdom (zhihu); clearly illuminating that all dharmas are ungraspable, yet able to penetrate all things without obstruction, is called wisdom." The Dazhidulun says: "Prajñā definitively establishes the true mark, which is profoundly deep and exceedingly weighty, whereas the word 'wisdom' is light and slight; therefore it cannot adequately convey this arising of good, and so it is not translated." Concerning these six pāramitā dharmas, the patriarchs cite sutras and treatises to discern their characteristics, collectively establishing five meanings. First, counteractions (pratipakṣa). The Shan jie jing says: "Stinginess, immorality, anger, indolence, distraction, and delusion are the hindrances to be destroyed." Second, mutual generation. The Shan jie jing says: "It means leaving home, keeping the precepts, having to endure when meeting humiliation, being zealous after having endured, regulating the five sense faculties after having become zealous; when the faculties are regulated, one knows the dharmadhātu." Again, the Saṃdhinirmocana Sūtra says: "Because each can engender the subsequent ones: if the buddhas and bodhisattvas have no attachment or stinginess toward their bodies or wealth, they are able to receive and uphold the pure precepts. In order to protect the precepts, they cultivate patience; having cultivated patience, they are able to arouse zeal; having aroused zeal, they are able to accomplish quiet contemplation; having accomplished quiet contemplation, they are able to attain world-transcending wisdom. Therefore, I preach the pāramitās in such an order." Third, retribution. The Shan jie jing says: "Wealth, possession of physical form, strength, longevity, peace, and eloquence." Another sutra says: "Giving brings the retribution of wealth; moral discipline brings the good paths; patience brings an upright appearance; zeal brings supernatural powers; meditation brings rebirth in heaven; wisdom breaks through defilements." Asanga's treatise says: "There are two kinds of fruits: future and present. As for future fruits: dāna attains great fortune; śīla attains the completeness of one's body, namely as Śakra, Brahmā, and the like; kṣānti attains great companions and a great retinue; vīrya attains retribution that is uninterrupted; dhyāna attains a bodily rebirth that is indestructible; prajñā attains sharp faculties, much joy and pleasure, and sovereignty among assemblies of devas and humans. As for present fruits: one attains all faith, veneration, and offerings, as well as nirvāṇa in the present life." Fourth, mutual subsumption. Maitreya's verse says: "The meaning of giving subsumes the six: / Material sustenance, fearlessness, and the Dharma. / Among these, one, two, and three / Are called the stages of practice. / This is giving subsuming the six pāramitās." Again, the Bodhisaṃbhāra-śāstra states: "Being both the mother of bodhisattvas / And the mother of all buddhas, / Prajñāpāramitā / Is the primary provision for enlightenment. (Enlightenment is bodhi; the six pāramitās are the provisions for bodhi, with prajñā being the foremost). / Giving, discipline, patience, zeal, meditation, / And beyond these five, / Skillful means, vows, knowledge, and power, / Are all, due to the perfection of wisdom, / Subsumed within the pāramitās. / This is prajñā subsuming the six pāramitās; the first and last being so, the middle four may be understood accordingly." Fifth, metaphors. The Avataṃsaka Sūtra says: "A bodhisattva mahāsattva takes prajñā-pāramitā as mother, skillful means as father, dāna-pāramitā as wet nurse, śīla-pāramitā as foster mother, kṣānti-pāramitā as ornaments, vīrya-pāramitā as guardian, dhyāna-pāramitā as washer, good spiritual friends as instructing teachers, all factors of enlightenment as companions, all wholesome dharmas as kin, all bodhisattvas as brothers, the bodhicitta as home, practice in accord with principle as family tradition, the stages as family residence, the patiences as family lineage, great vows as family instruction, fulfilling all practices as conforming to family tradition, encouraging the Mahāyāna as inheriting the family estate, a bodhisattva bound to one life who receives the consecration of the Dharma water as the crown prince, and accomplishing bodhi as purifying the family." Dividing into six: the six pāramitās apply to both the small and great, while the ten pāramitās apply solely to the great. In one sense, they also apply to both the Tripiṭaka and Shared teachings, because the three wisdoms are established provisionally. As for the ten pāramitās: within dhyāna there are the powers of vow and knowledge, so the vow pāramitā is opened; having supernatural wisdom, the power pāramitā is opened, while fundamental meditation keeps the name of dhyāna pāramitā. Within prajñā there is the knowledge of the aspects of the path, opening the skillful means pāramitā; there is the knowledge of all aspects, opening the knowledge (jñāna) pāramitā; while the knowledge of all phenomena keeps the original name of prajñā.