淨名玄論 4.7

4.7

昔在江南著《法華玄論》已略明二智，但此義既為眾聖觀心、法身父母，必須精究，故重論之。此義若通，則方等眾經不待言而自顯。具存梵本，應云般若波羅蜜、漚和波羅蜜，故此經云「智度菩薩母，方便以為父」，智即波若，度謂波羅蜜也。但翻波若不同，或云智慧，如叡法師云「秦言智慧」。或翻為遠離，出《放光經》，即釋道安用。或翻明度，出《六度集經》。或翻清淨，此出《大品》，叡法師用之。但般若具含智慧、明淨、遠離等義，譯經之人唯取其一以用翻之。般若能斷眾惑，遠離生死名相之法，故云遠離；明了無暗，故稱為明；體絕穢染，名為清淨；達照解知，名為智慧。雖有諸義，多用智慧。智慧單複又各不同。或單名為智，如《釋論》及此經稱為智度。或但名為慧，如《釋論》云「波若秦言慧」。或是具翻智慧，經論多爾。今詳會此意，義各有由，通而言之即智為慧。指慧為智，廣略不同，體無異也。

Formerly, while in Jiangnan, I composed the *Treatise on the Profound Meaning of the Lotus Sūtra* and briefly explained the two cognitions; however, since this doctrine serves as the mind-contemplation of all sages and the parent of the dharmakāya, it must be thoroughly investigated, and is therefore discussed again. If this doctrine is understood, then the various Vaipulya sūtras will become manifest of themselves without needing explanation. Fully preserved in the Sanskrit text, they should be called *prajñāpāramitā* and *upāyapāramitā*; hence this sūtra says: "Wisdom-crossing is the mother of the bodhisattva, and upāya is the father." Here "wisdom" (*zhi*) is *prajñā*, and "crossing" (*du*) is *pāramitā*. However, translations of *prajñā* have varied: some say *zhihui*, as Dharma Master Sengrui says, "In the language of Qin, it is called *zhihui*." Some translate it as "transcendence" (*yuanli*), which appears in the *Pañcaviṃśatisāhasrikā-prajñāpāramitā Sūtra* (*Fangguang jing*) and was used by Shi Dao'an. Some translate it as "crossing of illumination" (*mingdu*), which appears in the *Liu du ji jing*. Some translate it as "purity" (*qingjing*), which appears in the *Large Prajñāpāramitā Sūtra* and was used by Dharma Master Sengrui. Yet *prajñā* fully encompasses the meanings of wisdom, illumination, purity, transcendence, and so on; translators of sūtras simply selected one of these to render it. Because *prajñā* can sever all delusions and transcend the phenomena of names and marks of saṃsāra, it is called "transcendence"; being clear and free of darkness, it is called "illumination"; its essence being devoid of defilement, it is called "purity"; and penetrating, illuminating, understanding, and knowing, it is called "wisdom". Although there are various meanings, "wisdom" (*zhihui*) is mostly used. The single-character and compound terms for wisdom also differ respectively. Sometimes it is called simply *zhi*, as in the *Dazhidulun* and this sūtra where it is called *zhidu* ("wisdom-crossing"). Sometimes it is called simply *hui*, as in the *Dazhidulun* which says, "*Prajñā* in the language of Qin is called *hui*." Sometimes it is fully translated as *zhihui*, as is common in sūtras and treatises. Now, upon carefully integrating these meanings, each has its rationale; speaking broadly, *zhi* is *hui*. Referring to *hui* as *zhi* is merely a difference of expansion and brevity; in essence there is no difference.