大方廣佛華嚴經疏 43.20

43.20

第五智相，約法類以分法義。一現見智。二比智，比即類也。然所知境即是二諦法，比等智是無礙體，從體立稱不同前後。又法比等智通於大小，四無礙智唯局大乘，故《涅槃》說「唯菩薩有。聲聞設有，少故名無。」若就二智所觀，並通大小。約能觀智，唯局大乘。於大乘中，依觀所取能取以立法類。一法智觀如故云現見，謂觀差別二諦同如不異故。二比智，即觀前能觀如實分別之智。類餘亦爾。類何等耶？比知如前。差別即如實故。三欲得方便智，謂此是相見道，依真假說，後得智攝，故云世智。若欲得第一義，假說以為方便。四得智，謂雖以世智說，而與第一義相應，非顛倒異，方名樂說，故云善巧，可以證得第一義故。餘如《唯識》、《雜集》各第九、《瑜伽》十六說，上〈迴向品〉疏已略明。

Fifth, the mark of wisdom distinguishes teaching and meaning in terms of the Dharma and its category. First is directly perceived wisdom. Second is inferential wisdom; 'inferential' means categorization. The object known is precisely the dharmas of the two truths; inferential and other wisdoms are the essence of unhinderedness, named after their essence unlike before. Furthermore, dharma-wisdom, inferential wisdom, and the like are common to both the Great and Small [Vehicles], whereas the four unhindered wisdoms are exclusive to the Mahāyāna; hence the Nirvāṇa [Sūtra] says: 'They belong exclusively to bodhisattvas; even if śrāvakas possess them, because they are so minimal they are said to be absent.' If considered in terms of what is contemplated by the two wisdoms, both are common to the Great and Small [Vehicles]. Considered in terms of the contemplating wisdom, it is exclusive to the Mahāyāna. Within the Mahāyāna, the Dharma and its category are established based on contemplating the apprehended and the grasper. First, dharma-wisdom contemplates suchness; hence it is called 'directly perceived', meaning that it contemplates the differentiated two truths as identical with suchness without difference. Second, inferential wisdom is the wisdom that contemplates the previous contemplating [wisdom] as truly discriminating. Categorizing the rest is also like this. What does it categorize? Inferentially knowing [it] as before: differentiation is precisely truth. Third is the wisdom of expedient means wishing for attainment; this is the path of vision of marks, nominally expounded on the basis of the true, subsumed under subsequent wisdom, and therefore called worldly wisdom. If one wishes to attain the ultimate truth, it is provisionally expounded as an expedient means. Fourth is the wisdom of attainment; although expounded by means of worldly wisdom, it accords with the ultimate truth and is not a contrary error, so it is called [unhinderedness of] delightful speech, hence termed 'skillful', because it enables the realization of the ultimate truth. The rest is as expounded in the ninth fascicles of both the Vijñaptimātratāsiddhi and the Abhidharmasamuccaya-vyākhyā, and the sixteenth fascicle of the Yogācārabhūmi, which has already been briefly clarified in the commentary on the 'Chapter on Pariṇāmanā' above.