仁王經疏 1.75

1.75

釋曰：第三、別讚功德。即分為十：一方便真實二智功德、二行獨大乘功德、三四眼功德、四五通功德、五三達功德、六十力功德、七四無量功德、八四辨功德、九四攝功德、十金剛滅定功德。或可分為十一，方便、真實二智別故。或可分為十二，金剛、滅定二種別故。雖有三說，且依初釋。此即第一二智功德門。然此二智諸說不同。一云：正體智名為實智，緣實境故。後所得智名為方便，善巧方便化眾生故。一云：正體後得名為實智，能緣真俗二境實故。以加行智名為方便，為能引生正體智故。

Explanation: Third is separately praising their merits. This is divided into ten: first, the virtue of the two wisdoms of expedient means and reality; second, the virtue of practicing the solitary Great Vehicle; third, the virtue of the four eyes; fourth, the virtue of the five superknowledges; fifth, the virtue of the three clear knowledges; sixth, the virtue of the ten powers; seventh, the virtue of the four immeasurables; eighth, the virtue of the four analytical knowledges; ninth, the virtue of the four means of embrace; tenth, the virtue of the diamond-like cessation absorption. Or they may be divided into eleven, because the two wisdoms of expedient means and reality are distinct. Or they may be divided into twelve, because diamond-like and cessation absorption are two distinct kinds. Although there are three explanations, for now we follow the first explanation. This is the first gateway, the virtue of the two wisdoms. However, various accounts differ regarding these two wisdoms. One says: the fundamental wisdom (mūlajñāna) is called real wisdom, because it takes the real object as its referent; the subsequently attained wisdom is called expedient means, because it transforms sentient beings with skillful expedient means. Another says: both fundamental and subsequently attained are called real wisdom, because they can take both the ultimate and conventional objects as real; the preparatory wisdom (prayogajñāna) is taken as expedient means, because it can induce the generation of the fundamental wisdom.