法華經義記 2.51

2.51

然此品初正明因歎二智髣髴開宗，故今且略述二智，凡有五重解釋名義：第一覆明體相；第二明名有通別；第三明用有興廢；第四釋會五時經，故辨二智不同；第五釋名義。第一二智名義者，實智、方便智也。然實智有二名：一言實智、二言智慧。方便智亦有二名：一言方便智、二言權智。方便者，有人解言：「方者言是方所之稱，便者言巧即時。」所習不然，正言此兩字只是一句語也，方便者是善巧之能也。此明聖人智有善巧之用，故言方便也。又云：「方者言正，便者言巧也。權者是權假暫時之謂，非是久長之義。」但此方便智及權智受名不同，今言方便智者此是當體受名，則明聖人智有善巧之能也。權智者此從境得名。何以知之？正明前境權，借昔三乘等境，須臾轉成一乘，是故權假不實，然智照此權假之境，今舉境目智，故名為權也。又此方便智及權智，義勢之中互得相成，若舉權境即得顯聖有善巧之能，若舉善巧之智即顯成權假之境也。然只是一智，但經論所出遂有兩名也。智慧者心用鑒照之稱，實智者是無有虛假之名也。又智慧與實智亦受名不同，智慧者此即當體受名也。實智者此則從境得名。所言智慧當體得名者，則原此心用根本性是鑒照，且又因果通有。何以知之？故如金剛心時，此智慧照境已周，若使金剛轉成佛果智慧，然化智慧亦是鑒照之義，故知智慧之名根本當體得名也。又言實智從境受名者，前境是實。何以知之？今一乘因果之理是天下真實定境，六心以還雖復退為二乘，非為永退，會三歸一乘故云實也。如來智慧照此實境，今舉境目智，仍呼為實智，故知實智從境受名也。又此智慧及實智二名亦得相成。何以知之？若舉實智即得顯智慧之名，正由境是真實，即得顯智慧是鑒照之名也。若舉智慧之名又得顯實智之名，只由我能鑑照故得顯真實之境，故知此二名互得相成也。又此四名皆前後相對。何者？前言方便智當體受名，今者智慧亦當體受名也；前言權智從境受名，今此實智亦從境受名；前方便智權智二義相成，今此智慧與實智二名亦復相成。雖復四名相對，則雙顯二智也。

Now, the beginning of this chapter directly sets forth the main theme by vaguely opening it through praising the two wisdoms; therefore, we now briefly explain the two wisdoms, with a fivefold explanation of names and meanings in all: first, reviewing and clarifying the essence and characteristics; second, clarifying that the names have shared and distinct [senses]; third, clarifying that the functions have arising and discarding; fourth, explaining the harmonization of the sūtras of the five periods, thereby distinguishing the differences between the two wisdoms; fifth, explaining the names and meanings. The first, the names and meanings of the two wisdoms: real wisdom and expedient wisdom. However, real wisdom has two names: first, called 'real wisdom'; second, called 'prajñā-wisdom.' Expedient wisdom also has two names: first, called 'expedient wisdom'; second, called 'provisional wisdom.' As for 'expedient' (fāngbiàn): someone explained, 'Fāng means a term for a direction or place, and biàn means timely skill.' What is taught here is not so; strictly speaking, these two characters form just a single compound expression: fāngbiàn is the efficacy of clever skillfulness. This clarifies that the wisdom of the sage has the function of clever skillfulness, hence it is called fāngbiàn. Another says: 'Fāng means upright, and biàn means skillful. Quán (provisional) means provisional, temporary borrowing, not something everlasting.' However, these [terms] expedient wisdom and provisional wisdom receive their names differently. When we now say 'expedient wisdom,' it receives its name from its very essence, clarifying that the wisdom of the sage has the capacity for clever skillfulness. 'Provisional wisdom' takes its name from the objective realm. How is this known? It directly clarifies that the objective realm before it is provisional; borrowing the past objective realms of the three vehicles and so forth, in an instant they are transformed into the One Vehicle, and are therefore provisional and not real. Since wisdom illuminates this provisional objective realm, we now name the wisdom by referring to the objective realm, hence it is called 'provisional.' Furthermore, between the semantic dynamics of this expedient wisdom and provisional wisdom, they mutually complement one another: if one cites the provisional objective realm, one can reveal that the sage possesses the capacity for clever skillfulness; if one cites the skillfully clever wisdom, one reveals and completes the provisional objective realm. Yet it is only a single wisdom; it is merely that what appears across the sūtras and treatises subsequently has two names. 'Prajñā-wisdom' (zhìhuì) is the designation for the mental function of discerning illumination; 'real wisdom' is the name for that which lacks falsity. Moreover, 'prajñā-wisdom' and 'real wisdom' also receive their names differently: 'prajñā-wisdom' receives its name from its very essence, whereas 'real wisdom' takes its name from the objective realm. That which is called 'prajñā-wisdom' receiving its name from its essence means tracing back to this mental function whose fundamental nature is discerning illumination, and which furthermore extends throughout both cause and effect. How is this known? For instance, at the time of the vajra-mind, this prajñā-wisdom's illumination of the objective realm is already complete; if the vajra-[mind] turns and transforms into the prajñā-wisdom of the fruition of Buddhahood, the transformative prajñā-wisdom also has the meaning of discerning illumination; therefore we know that the name 'prajñā-wisdom' fundamentally receives its name from its essence. Furthermore, saying that 'real wisdom' receives its name from the objective realm means that the objective realm before it is real. How is this known? The present principle of cause and effect of the One Vehicle is the uniquely real, fixed realm under heaven; up to the six minds, although one may regress to the two vehicles, it is not a permanent regression; converging the three to return to the One Vehicle is therefore called real. The Tathāgata's prajñā-wisdom illuminates this real realm, and now, referring to the objective realm to designate the wisdom, it is still called real wisdom; therefore we know that real wisdom receives its name from the objective realm. Furthermore, these two names, 'prajñā-wisdom' and 'real wisdom,' also mutually complete each other. How is this known? If one cites real wisdom, one can reveal the name of prajñā-wisdom, precisely because the objective realm is real, which then reveals that prajñā-wisdom is the designation for discerning illumination. If one cites the name of prajñā-wisdom, one can also reveal the name of real wisdom, solely because my ability to discern and illuminate allows the real objective realm to be revealed; therefore we know that these two names mutually complete each other. Moreover, these four names are all matched in pairs, front to back. How so? Earlier it was said that expedient wisdom receives its name from its essence, and now prajñā-wisdom also receives its name from its essence; earlier it was said that provisional wisdom receives its name from the objective realm, and now this real wisdom also receives its name from the objective realm; earlier the two meanings of expedient wisdom and provisional wisdom complemented each other, and now these two names of prajñā-wisdom and real wisdom also complement each other. Although the four names correspond to each other, they jointly illuminate the two wisdoms.