淨名玄論 4.31

4.31

問：論云「因名般若，至佛則反名薩婆若」，何得復云六地名般若，至七地般若清淨變名方便？答：如前釋之。六地之時，般若體強，方便用弱。以體強故，妙於靜觀，故觀空不著；以用弱故，未能即空涉有於有無滯。至於七地，即體用俱等，既能觀空不染、即能涉有無著，故名等定慧地。等定慧地，則般若用巧，故云反耳。從八地以上，二慧俱巧。若至佛地，則兩慧同變，實慧則變名薩般若，謂一切智，方便慧變名一切種智也。

Question: The treatise states: "In the causal stage it is named prajñā; upon reaching buddhahood it conversely comes to be named sarvajñā." How can it also be said that on the sixth bhūmi it is named prajñā, and upon reaching the seventh bhūmi, prajñā being purified, it transforms and is named upāya? Answer: As explained before. At the time of the sixth bhūmi, the essence of prajñā is strong, while the function of upāya is weak. Because the essence is strong, it excels in quiet contemplation, so that in contemplating emptiness it is unattached; because the function is weak, it is not yet able directly to proceed from emptiness to engage with existence without obstruction in existence. When reaching the seventh bhūmi, essence and function become equal; being able to contemplate emptiness without defilement, it can directly engage with existence without attachment; hence it is named the stage of equalized samādhi and prajñā. On the stage of equalized samādhi and prajñā, the function of prajñā is skillful; hence it is said to have transformed. From the eighth bhūmi onward, both wisdoms are skillful. When reaching the buddha stage, both wisdoms transform together: real wisdom transforms and is named prajñā, that is, the cognition of all (sarvajñatā); expedient wisdom transforms and is named the cognition of all aspects (sarvākārajñatā).