金剛經纂要刊定記 2.144

2.144

疏則聞下。二、雙解釋。此明法空深慧，意揀我空慧為麁淺，不為佛因，但是二乘因故。般若下。出所以。以慧是揀擇義，揀擇惑障顯無為故。以因位有惑故須擇之，乃名為慧。智但決斷為義，以果位無惑但唯決定朗然獨照，故名為智。只是一法受此兩名，如人破賊為將功成為相也。有說以無漏智性為智因，大雲破之，三塗有性何不斷惑？闕細義也。此約妙慧別相以破。若就通相取亦可矣。以凡是有心皆成佛故，此得是因也。

The Commentary says: "[If one] then hears..." Below, second: explaining both. This clarifies the profound wisdom of the emptiness of phenomena; the intention is to distinguish [it from] the wisdom of the emptiness of the self as coarse and shallow, not being a cause of Buddhahood, but only the cause of the two vehicles. "Prajñā..." Below: revealing the reason. Because wisdom (hui) has the meaning of discernment, discerning afflictive hindrances to reveal the unconditioned (asaṃskṛta). Because there are afflictions in the causal stage, one must discern them; thus it is named "wisdom" (hui). Knowledge (zhi) has only decisive determination as its meaning; because there are no afflictions in the resultant stage, there is only decisive determination, clear and brightly shining alone, hence it is named "knowledge" (zhi). It is only one dharma that receives these two names, like a person routing bandits being a general, and with success achieved being a prime minister. Some say that the nature of untainted knowledge is the cause of knowledge; Dayun refuted this: "If those in the three evil destinies possess this nature, why do they not sever afflictions? It lacks subtle meaning." This refutation is based on the particular characteristics of wondrous wisdom. If taken according to the common characteristic, it is also permissible. Because all who have a mind will attain Buddhahood, this can indeed be the cause.