觀音玄義 1.46

1.46

自有福德是智慧、智慧是福德，自有福德非智慧、智慧非福德，大小乘皆備四句，如六度菩薩修般若，分閻浮提為七分，此是世智，不能斷惑，此猶屬福德攝，即名此福是智故，此智是福，不斷惑故。若聲聞人智慧能斷，若名智慧非福德，如餓羅漢也。若福德非世智、亦非出世智者，如白象也。若大乘四句者，別教地前三十心，行行名福德，慧行名智慧，此慧不能破無明，此慧還屬福德攝，不破無明故，此福是智慧方便治取相故。若地前皆名福德，地上皆名智慧，此智慧非福德，福德非智慧。方等般若帶小明大，若帶小，福慧如前四句；明大，福慧如向四句。今此普門名福慧者，福即是慧、慧即是福，福、慧不二，故《大論》云「如是尊妙人則能見般若。」此慧那得無定？得首楞嚴定。何曾無慧？論云「健相三昧，能破彊敵。」《大經》云「佛性者，有五種名：亦名般若、亦名師子吼、亦名首楞嚴、亦名金剛。」佛性等即是定慧具足之名也。非禪不慧、非慧不禪，禪慧不二，不二而二，分門別說作定慧二解，故《釋論》解般若明十八空、解禪定明百八三昧，此是二說，二即不二。

There is cases where merit is wisdom and wisdom is merit; there are cases where merit is not wisdom and wisdom is not merit. The four propositions are fully present in both the Mahāyāna and Hīnayāna. For example, when a bodhisattva of the six perfections cultivates prajñā, dividing Jambudvīpa into seven parts, this is worldly wisdom and cannot eradicate delusion; this still belongs to the category of merit, so this merit is termed wisdom, and this wisdom is merit because it does not eradicate delusion. If it is the wisdom of a śrāvaka that can eradicate delusion, it is termed wisdom that is not merit, like a hungry arhat. If merit is neither worldly wisdom nor supramundane wisdom, it is like a white elephant. As for the four propositions of the Mahāyāna, regarding the thirty minds prior to the stages in the separate teaching, the practice of conduct is called merit, and the practice of wisdom is called wisdom; this wisdom cannot destroy fundamental ignorance, so this wisdom still belongs to the category of merit, because it does not destroy fundamental ignorance, and this merit is an upāya of wisdom to remedy grasping at marks. If everything prior to the stages is called merit and everything upon the stages is called wisdom, this wisdom is not merit, and merit is not wisdom. The vaipulya and prajñā [teachings] convey the small to illuminate the great: if they convey the small, merit and wisdom are like the previous four propositions; if they illuminate the great, merit and wisdom are like the latter four propositions. As for what is termed merit and wisdom in this universal gate, merit is precisely wisdom, and wisdom is precisely merit; merit and wisdom are non-dual. Therefore the Dàzhìdù lùn says, "Only such an exalted and wonderful person can see prajñā." How could this wisdom lack samādhi? It attains the śūraṅgama-samādhi. When has it ever lacked wisdom? The treatise says, "The heroic-mark samādhi can destroy powerful enemies." The Great Sūtra says, "Buddha-nature has five names: it is also named prajñā, also named lion's roar, also named śūraṅgama, and also named vajra." Buddha-nature and so forth are indeed names indicating the complete endowment of samādhi and wisdom. There is no dhyāna without wisdom, and no wisdom without dhyāna. Dhyāna and wisdom are non-dual, yet being non-dual they are two: doors are differentiated and separate explanations are made to form the two interpretations of samādhi and wisdom. Therefore the Expository Treatise explains prajñā by elucidating the eighteen emptinesses, and explains dhyāna-samādhi by elucidating the hundred and eight samādhis. These are two explanations, yet the two are precisely non-dual.