淨名玄論 4.33

4.33

問：論云「波若變為薩波若」，何處云方便變名一切種智？答：般若名慧，是照境之名。果地一切智，亦從照境為稱。二名相主，故云因名般若、果名一切智。方便就用為目、一切種智從境立名，兩義不同，故經論不云方便變為一切種智。然方便雖不從境立名，而體實照有，故得變為種智。雖復文理，權應爾。又因中名權實二慧，果名權實兩智，亦得即是其文。

Question: The treatise states: "Prajñā transforms into sarvajñā." Where does it say that upāya transforms and is named the cognition of all aspects? Answer: Prajñā is named wisdom, which is a designation based on illuminating an object. The cognition of all in the stage of fruition is also designated based on illuminating an object. The two names correspond to each other; hence it is said that in the cause it is named prajñā and in the fruit it is named the cognition of all. Upāya is designated with respect to function, while the cognition of all aspects is established according to its object; the two meanings are different, so the sūtras and treatises do not say that upāya transforms into the cognition of all aspects. However, although upāya is not named according to its object, in essence it truly illuminates existence, and therefore can transform into the cognition of [all] aspects. Although this is derived from the doctrinal principle, it provisionally should be so. Moreover, in the cause they are named the two wisdoms, provisional and real, and in the fruit they are named the two cognitions, provisional and real; this also may be taken as the textual authority.