請觀音經疏 1.10

1.10

次明智者，又為二：初明智義、二通對諸法。今明智義者，觀因緣俗是世智，亦名名字智，亦明等智。觀因緣空觀，亦名二諦觀，亦名一切智出假觀，亦名平等觀，亦名道種智。中道觀者，亦名一切種智。世智是世間之智，但有名字，凡聖通用，但此智不能出生死。菩薩觀因緣時，於此觀中具行六度慈悲喜捨，來成勝解具一切法，然後坐道場，三十四心斷煩惱。如旃延子所明菩薩義，即是三藏境智觀音。若觀因緣空，不同二乘取證，有善方便，雖行於空不住於空，而修萬行慈悲喜捨，成滿誓願。從初心斷結乃至十地為如佛，即通教境智觀音也。若觀假名不同通教，但從空出，此中明知空非空，破空出假，以四悉檀具修萬行，斷除塵沙無知之惑，登初地斷無明乃至十地行滿，即是別教境智觀音也。圓教中道者，不同別教次第觀理斷無明，此乃稱理之觀。理既三諦之境，觀亦三智之觀，從初至後三諦圓觀，初住已能、五住圓除，乃至四十二地無明究竟，稱為妙覺觀音。約此法門圓觀三諦，故稱圓教境智觀音也。

Next, explaining wisdom also has two parts: first, explaining the meaning of wisdom; second, correlating it generally with the various dharmas. Now, in explaining the meaning of wisdom: contemplating conventional cause and condition is worldly wisdom, also named nominal wisdom, and also explained as sameness-wisdom. The contemplation of cause and condition as empty is also named the contemplation of the two truths, and also named the wisdom of all aspects of modes that emerges into provisionality, and also named the contemplation of equality, and also named wisdom of the paths. The middle way contemplation is also named wisdom of all aspects. Worldly wisdom is mundane wisdom; it has only names and is used in common by ordinary beings and sages, but this wisdom cannot transcend life and death. When a bodhisattva contemplates cause and condition, within this contemplation he fully practices the six pāramitās, loving-kindness, compassion, sympathetic joy, and equanimity, bringing about superior understanding and being replete with all dharmas; afterwards he sits in the place of awakening and with thirty-four mental states cuts off afflictions. As in the meaning of a bodhisattva explained by Kātyāyanīputra, this is the Guanyin of object and wisdom of the Tripiṭaka teaching. If one contemplates cause and condition as empty, not like the two vehicles who realize the fruition, but having skillful means, so that although walking in emptiness one does not abide in emptiness, but practices the myriad actions, loving-kindness, compassion, sympathetic joy, and equanimity, and brings to completion and fulfillment the vows—cutting off bonds from the initial mind up to the tenth stage where one is like a Buddha—this is the Guanyin of object and wisdom of the shared teaching. If one contemplates provisional designations not like the shared teaching merely emerging from emptiness, but within this clearly knows that emptiness is not emptiness, destroys emptiness to emerge into provisionality, using the four siddhāntas to fully practice the myriad actions, severing the delusion of dust-and-sand unknowing, ascending to the first bhūmi to cut off fundamental ignorance up to the tenth bhūmi where practice is complete—this is the Guanyin of object and wisdom of the distinctive teaching. The middle way of the round teaching is not like the distinctive teaching's gradual contemplation of principle to cut off fundamental ignorance; this is a contemplation that accords with principle. Since principle is the object of the three truths, contemplation is also the contemplation of the three wisdoms; from beginning to end there is round contemplation of the three truths, where at the first abidance one is already able [to do so] and the five entrenchments are rounded and eliminated, up to the forty-second stage where fundamental ignorance is completely exhausted—this is called the Guanyin of wondrous awakening. Contemplating the three truths in a rounded manner through this dharma gate is therefore called the Guanyin of object and wisdom of the round teaching.