淨名玄論 4.22

4.22

問：般若道既開三，方便道亦有三不？答：亦有三，謂境、智、文字。但實慧從境立名，故必須辨境；方便從巧受稱，故不須辨境；而文字即通二道也。然方便雖不從境立名，實照世諦之境，則亦具三也。觀照既有為無為，方便亦爾。如來二智即是無為，菩薩二道猶是有為。問：實相所表唯是境，亦得是智？答：有人言：實相般若但是境名，引《釋論》四十三卷。

Question: Since the path of prajñā unfolds into three, does the path of upāya also have three? Answer: It also has three: namely, object, cognition, and written words. However, real wisdom establishes its name from the object, and therefore must distinguish the object; upāya receives its designation from skillfulness, and therefore does not need to distinguish the object; but written words are common to both paths. Nevertheless, although upāya does not establish its name from the object, it in fact illuminates the object of saṃvṛti-satya, and thus also possesses the three. Since contemplative illumination is both saṃskṛta and asaṃskṛta, upāya is also like this. The Tathāgata's two cognitions are asaṃskṛta, whereas a bodhisattva's two paths are still saṃskṛta. Question: Does that which dharmatā signifies belong solely to the object, or can it also be cognition? Answer: Some say: prajñā as dharmatā is solely a name for the object, citing fascicle 43 of the Dazhidulun.