淨名玄論 4.19

4.19

Question: The Dazhidulun states: "A bodhisattva has two paths: first, the path of prajñā; second, the path of upāya." What are these two paths? Answer: Some say: The path of prajñā is prajñā as dharmatā, and the path of upāya is prajñā as upāya. This is not so. In making a general determination of the two paths, there are three alternatives: First, relying now on the Sanskrit text, one should say the path of prajñā and the path of upāya. Second, fully expanding these expressions [into Chinese], one should say the path of wisdom and the path of upāya. Third, combining both terms together, as the treatise explains: "prajñā" takes the Indian name, while "upāya" uses the Chinese name. Now, if one were to say that both prajñā as dharmatā and prajñā as upāya are called prajñā, then the two paths would not be distinguished. Furthermore, prajñā as dharmatā is the object, whereas prajñā as upāya is cognition; how could object and cognition constitute the two paths? Suppose one says that prajñā as dharmatā is real wisdom and prajñā as upāya is expedient wisdom, thereby constituting the two paths; this too is incorrect. The treatise states that "prajñā and upāya constitute the two paths"; how could both be called prajñā? If so, both paths should equally be named upāya. Furthermore, when establishing the three kinds of prajñā, all are unfolded from within the path of prajñā: first, prajñā as dharmatā; second, prajñā as contemplative illumination; third, prajñā as written words. Dharmatā can generate prajñā, and is therefore called prajñā. Written words can express prajñā, and taking their name from what they express, are also called prajñā. Third, contemplative illumination is prajñā in its very essence, and is called prajñā.