淨名玄論 4.31

4.31

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).