大乘玄論 4.6.4

4.6.4

問：若爾，但應言道慧、道種慧，至果反名一切智、一切種智。 云何言波若、方便反名二智？ 答：論云「因中名波若，既反名薩波若。 因中方便理數，反名一切種智。 」二慧反為二智，故不待言。 問：論云「波若反為薩波若。 」何處云方便反名一切種智？ 答：波若名慧，是照境之名； 果地一切智，亦從照境為稱。 二名相主，故云因名波若、果名一切智。 方便就用為目，一切種智從境立名，兩義不同，故經論不云方便反為一切種智。 然方便雖不從境立名，而體實照有，故反為種智。 雖復無文，理數應爾。 又因中名權實二慧，果名權實兩智，亦得即是其文。

Question: If so, one should only speak of wisdom of the path and wisdom of the aspects of the path, which upon reaching the fruit conversely become all-knowledge and knowledge of all aspects. Why speak of prajñā and skillful means conversely becoming the two gnoses? Answer: The Treatise states: 'In the cause it is called prajñā, which conversely is named sarvajñā. In principle, skillful means in the cause conversely is named knowledge of all aspects.' That the two wisdoms conversely become the two gnoses goes without saying. Question: The Treatise states: 'Prajñā conversely becomes sarvajñā.' Where does it say that skillful means conversely becomes knowledge of all aspects? Answer: Prajñā is called wisdom, which is a name for illuminating cognitive objects; all-knowledge in the stage of the fruit is also named from illuminating cognitive objects. The two names correspond to each other, which is why it is said that in the cause it is called prajñā and in the fruit it is called all-knowledge. Skillful means is designated with respect to function, whereas knowledge of all aspects is named from cognitive objects; the two meanings differ, so the sūtras and treatises do not say that skillful means conversely becomes knowledge of all aspects. However, although skillful means is not named from cognitive objects, its essence truly illuminates existence, so it conversely becomes the knowledge of all aspects. Even though there is no explicit text, in principle and logic it must be so. Furthermore, in the cause they are called provisional and real wisdom, and in the fruit they are called provisional and real gnosis, which can also be taken as that text.