淨名玄論 4.8

4.8

翻為慧者，凡有四義：一欲分十度不同、二開空有義異、三明因果差別、四就凡聖為異。十度不同者，第六名般若，此翻為慧；第十云闍那，此名為智。問：闍那為智，術闍翻為何物？答：此云明，猶是智見之流耳。空有義異者，照空名慧、鑒有為智，故此經云「入一相門，起於慧業。知一切眾生心念，起於智業。」因果差別者，論云「因名波若，果變名薩波若」，薩波若名一切智，則知波若名之為慧。慧名既劣，宜在因中；智則決了，故居果地。又佛照空有皆盡，加以一切菩薩未究，但名慧也。不得云因中名智、果名一切智，亦不得云因名智慧、果名一切智，但應言因名為慧、果名為智，則於因果優劣義彰。凡聖異者，如《涅槃》云「般若者，一切眾生名此為慧。」慧名既通，則凡聖並有。如十大地中定慧之數，毘婆舍那目之為見，謂一切聖人明見理也。闍那為智，通達決了也。

Translating it as *hui* involves four meanings: first, to distinguish the differences among the ten pāramitās; second, to unfold the different senses of emptiness and existence; third, to clarify the distinction between cause and fruit; fourth, to distinguish ordinary beings from sages. As for the differences among the ten pāramitās: the sixth is named *prajñā*, translated here as *hui*; the tenth is named *jñāna*, named here as *zhi*. Question: If *jñāna* is *zhi*, how is *vidyā* translated? Answer: Here it is translated as "illumination" (*ming*), which still belongs to the category of cognitive vision. As for the different senses of emptiness and existence: illuminating emptiness is called *hui*, while examining existence is called *zhi*; hence this sūtra says: "Entering the gate of the single mark gives rise to the activities of *hui*; knowing the mental thoughts of all sentient beings gives rise to the activities of *zhi*." As for the distinction between cause and fruit: the treatise says, "In the cause it is called *prajñā*; transformed in the fruit, it is called *sarvajñā*." *Sarvajñā* means all-knowledge, from which we know that *prajñā* is termed *hui*. Since the designation *hui* is inferior, it is appropriate for the causal stage; *zhi* is definitive and clear, and therefore resides at the stage of fruition. Furthermore, the Buddha illuminates emptiness and existence to the utmost exhaustion, with the addition of "all" (*sarva*); bodhisattvas have not reached the ultimate, and so are only called *hui*. One must not say that it is called *zhi* in the cause and *sarvajñā* in the fruit, nor may one say that it is called *zhihui* in the cause and *sarvajñā* in the fruit; one should only say that it is called *hui* in the cause and *zhi* in the fruit, whereby the meaning of superiority and inferiority between cause and fruit is made evident. As for the difference between ordinary beings and sages: as the *Nirvāṇa [Sūtra]* says, "Regarding *prajñā*, all sentient beings call this *hui*." Since the name *hui* is general, it is possessed by both ordinary beings and sages. For example, among the factors of the ten mahābhūmikas, concentration and wisdom (*hui*), *vipaśyanā* is designated as "view", meaning that all sages clearly see the principle. *Jñāna* is *zhi*, which is penetrating and definitive.