仁王護國般若波羅蜜多經疏 1.88

1.88

解曰：總讚二智也。上之兩句明自利智，下之兩句明利他智。然此二智各有二名，如文應悉。言實智者，根本智也。實謂真如體不遷變，證實之智名為實智。言平等者，無高下故。永斷惑障者，惑謂煩惱，障謂二障。分別起者，初地見道種永斷故，俱生二障十地分除，至金剛定方永斷故，由初二障說永斷言，若後二障至果方盡。言方便者是後得智，雖達依他如幻如焰，大悲拔濟不捨有情，種種利他名為方便。言善巧者，所化之境善應根宜，能化之心巧能不住。起大行願者，發起廣大殊勝行願也。謂諸菩薩七地已前達俗證真智不俱起，所有行願或定或散，多於後得功用修行。雖八地後俱緣真俗，任運修行不假功用，約其義類亦是後得。故此通說起行願矣。又解：正體後得俱名實智，能緣真俗二實境故。其加行智名為方便，以能引生正覺智故。義雖不違，今取前解。

The commentary states: This generally praises the two cognitions. The upper two lines clarify the cognition that benefits oneself; the lower two lines clarify the cognition that benefits others. Yet these two cognitions each have two names, as should be understood from the text. 'Real cognition' is the fundamental cognition (mūla-jñāna). 'Real' means that the substance of suchness does not alter or transform; the cognition that realizes the real is called real cognition. 'Equal' means that it has neither high nor low. 'Eternally sever the obstructions of afflictions': 'afflictions' means kleśas; 'obstructions' means the two obstructions. As for those that arise from discrimination, because their seeds are eternally severed at the path of seeing on the first bhūmi, whereas the innate two obstructions are eliminated by degrees across the ten bhūmis and are only eternally severed upon reaching the vajropama-samādhi; it is in reference to the former two obstructions that 'eternally sever' is spoken, whereas the latter two obstructions are completely exhausted only upon reaching fruition. 'Skillful means' is the subsequently attained cognition (pṛṣṭhalabdha-jñāna): although it understands the dependently originated (paratantra) as illusory and like a mirage, with great compassion it delivers and does not abandon sentient beings; the manifold ways of benefiting others are called skillful means. 'Skillful' means that with respect to the objects to be transformed, it adapts well to their capacities, and the mind capable of transforming is skillfully non-abiding. 'Give rise to vast practices and vows' means generating vast and superior practices and vows. That is to say, before the seventh bhūmi, when bodhisattvas understand the conventional and realize the real, their cognitions do not arise simultaneously; all their practices and vows are either concentrated or dispersed, mostly cultivated with effort in subsequently attained cognition. Although after the eighth bhūmi they simultaneously take both the real and conventional as objects, cultivating spontaneously without need of effort, in terms of its category of meaning this is also subsequently attained cognition. Therefore, this speaks generally of giving rise to practices and vows. Another explanation says: both the fundamental and the subsequently attained are called real cognition, because they are capable of taking the two real objects—the real and the conventional—as their objects. Preparatory cognition (prayogika-jñāna) is called skillful means, because it can induce and give rise to the cognition of correct awakening. Although this meaning is not contradictory, we now adopt the former explanation.