法華義疏 1.295

1.295

「善入佛慧」下，第二、歎心。又前是歎功德，今歎於智慧。《智度論》云「七住菩薩定慧平等得無生忍，名入佛眼地」，但由猶是功用未稱為善入，今歎八地無功用心名為善入也。「通達大智」者，經論之中多說慧門鑒空、智門照有，上入佛照空之慧，即是以般若心入薩婆若。今通達大智以菩薩方便入佛一切種智，故以菩薩二慧為能入，如來二智為所入。然二慧二智更無兩體，以明昧不同故開因果之異，所以云在菩薩心名為波若，在佛心中變名薩波若也。

From "skillfully entering the Buddha's wisdom" downward: second, praising the mind. Furthermore, the previous was praising merit, and now it praises wisdom. The Da zhidu lun says: "A bodhisattva of the seventh abiding, with concentration and wisdom equal, attains the endurance of the non-arising of dharmas, which is called entering the stage of the Buddha eye"; however, because it still involves effort, it is not yet termed "skillfully entering"; now, praising the effortless mind of the eighth ground, it is called "skillfully entering." Regarding "penetrating the great wisdom": in sūtras and treatises it is often said that the gate of prajñā discerns emptiness, while the gate of jñāna illuminates existence; above, entering the Buddha's wisdom that illuminates emptiness is entering sarvajñā with the mind of prajñā. Now, penetrating the great wisdom is entering the Buddha's sarvākārajñatā through the bodhisattva's upāya; hence the bodhisattva's two prajñās serve as that which enters, and the Tathāgata's two jñānas serve as that which is entered. However, the two prajñās and two jñānas have no two separate essences; because of the difference between brightness and obscurity, the distinction between cause and fruit is opened, which is why it is said that in the bodhisattva's mind it is named prajñā, and transformed in the Buddha's mind it is named sarvajñā.