大乘義章 19.38

19.38

其二智者，一是實智、二方便智。言實智者，汎解有二：一於諸法如實了知，名為實智，非是不知妄稱知故。故《地持》云「離增上慢智，名為如實智。」此如實智，與彼慢心妄智相對，不對方便。於此門中，佛一切智悉名實智，不簡方便。二知實法名為實智。於中分別曲有五義：一對妄明實。知如來藏真實之法名為實智，知於妄想情所起法名為實智。如知苦諦名為苦智，如是一切。於此門中，實智與彼妄智相對，不對方便。二對假明實。知第一義真諦之法名為實智，知於世諦假名之法名為假智。於此門中，實智與彼假智相對，不對方便。三對相明實。知一實諦實性之法名為實智，知於一諦有無法相名為相智，知於世諦假名之法名為假智。於此門中，實智與彼相智相對，亦得說言與第一義世智相對，不對方便。四對教明實。證實法性名為實智，尋言始學名為教智。於此門中，實智與彼教智相對，不對方便。若名教智以為方便，亦得無傷。五對權明實。知於一乘真實之法名為實智，了知三乘權化之法名方便智。於此門中，實智與彼方便智對。今論實智，據後言耳。方便智者，汎解有四：一進趣方便。如見道前七方便等，進趣向果，與果為由，故曰方便。此一方便與果相對，不對實智。若名果德以之為實，義亦無傷。二施造方便。如十波羅蜜中方便波羅蜜，於所修行善巧為之，故曰方便。此方便中曲有三種：一教行方便，事中善巧。如《地持》說十二巧便，是其事也。二證行方便，觀空不著。如《地經》說十方便慧，是其義也。三不住方便，於世出世善巧雙遊。如《地論》說，於世出世方便不染，善巧住故，是其義也。此三皆是施造方便。此一方便與無方便愚拙相對，不對實智。三集成方便，諸法同體，巧相集成，故曰方便。云何巧成？一真心中曠備法界恒沙佛法，是諸佛法以同體故，用慧為門，餘法助成；用定為門。餘義助成。如是一切。以同體法巧相集成，故曰方便。故《地論》言「此法善巧成，是故名方便。」又《地經》中說「一切行總相別相、同相異相、成相壞相而為方便。」此亦是其集成方便。此一方便與彼一切陰界入等事法相對，不對實智。故《地論》中辨六相門，說言除事，事者所謂陰界入等。四權巧方便，實無此事，權巧施之，故曰方便。於中分別曲有三種：一是身巧，謂佛獼猴鹿馬等化。二是口巧，實無三乘，隨化說之。三是意巧，謂方便慧，起前身口二種巧化。如《法花經》「尋念過去佛，所行方便力。我今所得道，亦應說三乘。」如是等也。今說意巧為方便智。此方便智，得與向前實智相對。二智如是。

Regarding the two knowledges, the first is real knowledge (tattvajñāna) and the second is expedient knowledge (upāyajñāna). Explaining real knowledge broadly, there are two kinds: First, knowing all dharmas as they truly are is called real knowledge, because it is not being ignorant yet falsely claiming to know. Thus the Bodhisattvabhūmi says: "Knowledge free from excessive arrogance is called real knowledge." This real knowledge is contrasted with arrogant and false knowledge, not with expedient knowledge. In this approach, all of the Buddha's omniscient knowledge is called real knowledge, without distinguishing expedient knowledge. Second, knowing real dharmas is called real knowledge. Within this, there are analytically five specific meanings: 1. Contrasting the real with the false: Knowing the true and real dharma of the tathāgatagarbha is called real knowledge, while knowing the dharmas arising from emotional conceptual proliferation is [also] called real knowledge [of them]—just as knowing the truth of suffering is called the knowledge of suffering, and so on for all [the others]. In this approach, real knowledge is contrasted with false knowledge, not with expedient knowledge. 2. Contrasting the real with the provisional: Knowing the dharma of the ultimate truth is called real knowledge, while knowing the dharmas of provisional designations of conventional truth is called provisional knowledge. In this approach, real knowledge is contrasted with provisional knowledge, not with expedient knowledge. 3. Contrasting the real with characteristics: Knowing the dharma of the true nature of the one real truth is called real knowledge; knowing the characteristics of existence and non-existence regarding the one truth is called characteristic-knowledge; knowing the dharmas of provisional designations of conventional truth is called provisional knowledge. In this approach, real knowledge is contrasted with characteristic-knowledge; one may also say it is contrasted with ultimate mundane knowledge, not with expedient knowledge. 4. Contrasting the real with the teaching: Directly realizing the real dharmatā is called real knowledge, while following words at the beginning of learning is called doctrinal knowledge. In this approach, real knowledge is contrasted with doctrinal knowledge, not with expedient knowledge. If one designates doctrinal knowledge as expedient, there is also no harm in the meaning. 5. Contrasting the real with the provisional adaptation: Knowing the true and real dharma of the one vehicle is called real knowledge, while clearly knowing the provisionally transformed dharmas of the three vehicles is called expedient knowledge. In this approach, real knowledge is contrasted with expedient knowledge. In discussing real knowledge now, it is based on this latter sense. Broadly explaining expedient knowledge, there are four kinds: 1. Expediency of advancement: Such as the seven expedient preparations prior to the path of seeing; advancing toward the fruit and serving as the cause for the fruit, it is therefore called expedient. This expedient is contrasted with the fruit, not with real knowledge. If one designates the virtues of the fruit as real, there is also no harm in the meaning. 2. Expediency of action and execution: Such as the expedient pāramitā among the ten pāramitās, acting skillfully in the practices undertaken, it is therefore called expedient. Within this expedient there are specifically three kinds: (1) Expediency of doctrinal practice, which is skillful in phenomenal affairs. As the Bodhisattvabhūmi speaks of the twelve skillful means, this is what it refers to. (2) Expediency of realized practice, contemplating emptiness without clinging. As the Daśabhūmika Sūtra speaks of the ten wisdoms of expedient means, this is its meaning. (3) Non-abiding expediency, roaming skillfully both in the worldly and the transmundane. As the Daśabhūmika Śāstra says, remaining unstained through expediency in the worldly and the transmundane because of skillful abiding, this is its meaning. These three are all the expediency of action and execution. This expedient is contrasted with the foolishness and clumsiness lacking expediency, not with real knowledge. 3. Expediency of integrated formation: All dharmas are of the same substance and skillfully integrate each other; therefore it is called expedient. How do they skillfully form each other? The one true mind vastly possesses the Buddha-dharmas as numerous as the sands of the Ganges in the dharmadhātu. Because these Buddha-dharmas are of the same substance, using wisdom as the gateway, the remaining dharmas assist and complete it; using concentration as the gateway, the remaining meanings assist and complete it; and so on for all of them. Because dharmas of the same substance skillfully integrate each other, it is called expedient. Hence the Daśabhūmika Śāstra says: "These dharmas are skillfully formed; therefore they are called expedient." Moreover, the Daśabhūmika Sūtra states: "All practices have general characteristics and particular characteristics, common characteristics and distinct characteristics, forming characteristics and disintegrating characteristics as expedient means." This too is the expediency of integrated formation. This expedient is contrasted with all phenomenal dharmas such as the aggregates, elements, and sense bases, not with real knowledge. Thus, when the Daśabhūmika Śāstra explains the six characteristics, it speaks of "excluding phenomenal affairs"—phenomenal affairs meaning the aggregates, elements, sense bases, and so forth. 4. Expediency of provisional skillfulness: Truly there is no such thing, yet it is applied with provisional skill; therefore it is called expedient. Within this, analytically there are three kinds: The first is skillfulness of the body, meaning the Buddha's transformations into monkeys, deer, horses, and so on. The second is skillfulness of speech: truly there are no three vehicles, yet they are spoken in accordance with transforming [beings]. The third is skillfulness of mind, meaning expedient wisdom, which produces the former two kinds of skillful transformations of body and speech. As the Lotus Sūtra says: "I continuously reflect upon the past Buddhas / And the power of the expedient means they practiced. / The path I have now attained / Should also be taught as three vehicles," and so forth. Here we speak of mental skillfulness as expedient knowledge. This expedient knowledge can be contrasted with the real knowledge mentioned before. Such are the two knowledges.