翻譯名義集 4.53

4.53

【若那】秦言智。智與於慧，有異有同。言其異者，如肇師云：「決定審理謂之智，造心分別謂之慧。」分別則從因立名，決定乃從果立號。故《大論》以道慧、道種慧，是因中總別。一切智、一切種智，是果上總別。《輔行》云：「言總別者，直語道慧一切智故，故名為總；各加種故，故名為別。」天台云：「善入佛法名慧，巧用佛法名智。」《肇論鈔》云：「智則知也，慧則見也。此約義異，若通途說，智秖是慧，俱通權實及以因果。故梵語般若，此翻智慧，合為一名，不分二別。今就義異，以明慧學。」然《宗鏡》云：「我法俱空，唯從識變。第一心法，能變有三：一、第八異熟識變，二、第七思量識變，三、第六了別識變。以迷人空，故起我見之愚，受妄生死。以迷法空，故違現量之境，障淨菩提。既唯識變，我法皆虛，因此二空，契會玄旨。以我空故，煩惱障斷；以法空故，所知障消；煩惱障斷故，證真解脫；所知障斷故，獲大菩提。行滿因門，心冥果海，境識俱寂，唯一真空。」

[Jñāna] In the language of Qin, it means 'knowledge'. There are differences and similarities between knowledge (*jñāna*) and wisdom (*mati*). Speaking of their differences, as Master Zhao says: 'Decisively examining principle is called knowledge; generating the mind to discriminate is called wisdom.' Discrimination is named from the cause; decision is designated from the fruit. Therefore, the *Dazhidu lun* takes the wisdom of the path and the wisdom of the aspects of the path as the general and specific in the cause; all-knowledge and knowledge of all aspects are the general and specific upon the fruit. The *Fuxing* states: 'Regarding "general and specific": simply speaking of the wisdom of the path and all-knowledge, they are called general; because "aspects" is added to each, they are called specific.' Tiantai says: 'Skillful entry into the Buddhadharma is called wisdom; skillful application of the Buddhadharma is called knowledge.' The *Zhaolun chao* states: 'Knowledge is knowing, while wisdom is seeing. This concerns their difference in meaning; speaking in a general sense, knowledge is simply wisdom, and both pervade provisional and real, as well as cause and fruit. Thus the Sanskrit *prajñā* is translated here as *zhihui* (knowledge-wisdom), joined into a single term without distinguishing two. Now we clarify the study of wisdom according to their difference in meaning.' However, the *Zongjing lu* states: 'Self and phenomena are both empty, transforming solely from consciousness. The primary mind dharmas have three kinds of transformers: first, transformation of the eighth heterogenous maturation consciousness; second, transformation of the seventh cogitating consciousness; third, transformation of the sixth discriminating consciousness. Because of delusion regarding the emptiness of person, one gives rise to the folly of self-view and suffers false birth-and-death. Because of delusion regarding the emptiness of phenomena, one contravenes the realm of direct perception and obstructs pure bodhi. Since they are solely transformations of consciousness, self and phenomena are both unreal; through these two emptinesses, one tallies with the profound purport. Because of the emptiness of self, the affliction obstacle is severed; because of the emptiness of phenomena, the cognitive obstacle is eliminated. Because the affliction obstacle is severed, one realizes true liberation; because the cognitive obstacle is eliminated, one obtains great bodhi. With practice fulfilled at the causal gate, the mind merges into the ocean of fruition; objective realm and consciousness are both stilled, and there is solely the one true emptiness.'