肇論疏 1.31

1.31

第三、明漚和般若宗，為〈般若無知論〉之宗本也。具足梵音，應言漚和俱舍羅般若波羅蜜。漚和俱舍羅，此云方便。般若波羅蜜，此云智慧。方便者，權智也。智慧者，實智也。《大品經》九十品，龍樹菩薩以方便已前明般若道，〈方便品〉已後明漚和道。《維摩經》云：有慧方便解，無慧方便縛；有方便慧解，無方便慧縛。今合明此二，只是大智之名也。諸法實相謂之般若者，觀實相智，是謂般若也。能不取證漚和功也者，形現也。聲聞觀空即現取證，菩薩觀空能不現證。所以然者，此理深妙，眾生不解。菩薩起大悲之心，願在生死教化眾生，為說此法，令一切有心皆得悟解。此即是菩薩善權方便之力也，故云漚和功也。適化眾生謂之漚和者，適，往也，菩薩往入生死，教化眾生令悟性空，此是善權方便之智也。不染塵累般若力也者，凡夫涉有，多生染著；菩薩涉有，知有法皆空，所以於色於聲而無染著。此是實智見空之力，故云般若力也。然則般若之門觀空漚和之門涉有者，觀空是實智也，涉有是權智也。涉有未始迷空故常處有而不染下，覆疏前兩義也。未始者，初未曾也。菩薩涉有未曾迷空，以常知法是空，故能處在生死不生染著，釋前不染塵累般若力也。不厭有而觀空故觀空而不證者，菩薩涉有不生疲厭而能觀空也。對前言涉有不迷空，此言觀空不厭有也。以觀空不厭有，所以觀空不即取證也。是為一念之力權慧具矣者，涉有不迷空，權中有實；觀空不厭有，則實中有權。初言一念之力權慧具者，則是權中有實也。後言一念之力權慧具者，則是實中有權也。好思下，審思則見也。

Third, explaining the lineage of Upāya and Prajñā, which serves as the fundamental doctrinal basis for the Treatise on the Non-knowing of Prajñā (Bore wuzhi lun). In full Sanskrit pronunciation, it should be said as upāya-kauśalya prajñāpāramitā. Upāya-kauśalya is rendered here as 'skillful means' (upāya). Prajñāpāramitā is rendered here as 'wisdom' (prajñā). Skillful means is provisional wisdom (quanzhi). Wisdom is ultimate wisdom (shizhi). In the ninety chapters of the Pañcaviṃśatisāhasrikā Prajñāpāramitā, Bodhisattva Nāgārjuna took what precedes [the Chapter on] Skillful Means to explain the path of prajñā, and what follows the Chapter on Skillful Means to explain the path of upāya. The Vimalakīrtinirdeśa says: 'Skillful means with wisdom is liberation; skillful means without wisdom is bondage. Wisdom with skillful means is liberation; wisdom without wisdom is bondage.' Now, explaining these two together refers simply to the designations of great wisdom. As for 'the true mark (dharmatā) of all dharmas is called prajñā': the wisdom that contemplates the dharmatā is called prajñā. As for 'being able to not realize the fruit is the function of upāya': [to realize] means to manifest. When śrāvakas contemplate emptiness, they immediately manifest realization; when bodhisattvas contemplate emptiness, they are able to not manifest realization. Why is this so? This principle is profound and marvelous, and sentient beings do not understand it. Bodhisattvas arouse the mind of great compassion, vow to remain in saṃsāra to teach and transform sentient beings, and expound this Dharma for them so that all conscious beings may attain awakening and understanding. This is precisely the power of the bodhisattva's skillful means; hence it is called the function of upāya. As for 'adapting to transform sentient beings is called upāya': 'adapting' (shi) means going; the bodhisattva goes into saṃsāra to teach and transform sentient beings, causing them to awaken to the emptiness of nature (prakṛti-śūnyatā)—this is the wisdom of skillful means. As for 'not being defiled by dust and entanglements is the power of prajñā': ordinary beings involve themselves with existence and mostly give rise to defiled attachment; bodhisattvas involve themselves with existence, knowing that existing dharmas are all empty, and therefore are without defiled attachment toward forms and sounds. This is the power of ultimate wisdom seeing emptiness; hence it is called the power of prajñā. As for 'Thus the gate of prajñā contemplates emptiness, and the gate of upāya engages with existence': contemplating emptiness is ultimate wisdom; engaging with existence is provisional wisdom. As for 'Engaging with existence, they never begin to be deluded about emptiness, so they constantly abide in existence without being defiled', and so on: this re-explains the two preceding meanings. 'Never begin to' means having never at any time. When bodhisattvas engage with existence, they have never been deluded about emptiness; because they constantly know that dharmas are empty, they can dwell in saṃsāra without giving rise to defiled attachment. This explains the previous phrase, 'not being defiled by dust and entanglements is the power of prajñā.' As for 'Not being weary of existence, they contemplate emptiness, so in contemplating emptiness they do not realize it': the bodhisattva engages with existence without giving rise to exhaustion and weariness, and is able to contemplate emptiness. In contrast to the preceding statement, 'engaging with existence not being deluded about emptiness,' this states, 'contemplating emptiness not being weary of existence.' Because in contemplating emptiness they are not weary of existence, in contemplating emptiness they do not immediately realize the fruit. As for 'This means that in the power of a single thought, both provisional and ultimate wisdom are complete': engaging with existence without being deluded about emptiness means there is ultimate [wisdom] within the provisional; contemplating emptiness without being weary of existence means there is provisional [wisdom] within the ultimate. The first statement that 'in the power of a single thought, provisional and ultimate wisdom are complete' means that there is ultimate within the provisional. The subsequent statement that 'in the power of a single thought, provisional and ultimate wisdom are complete' means that there is provisional within the ultimate. As for 'consider this carefully', and so on: if one considers it closely, one will see it.