翻譯名義集 5.60

5.60

[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).