翻譯名義集 5.29

5.29

【漚和俱舍羅】此云方便。《維摩》云：「方便以為父。」肇師云：「方便即智之別用耳。智以通幽窮微，決定法相，無知而無不知，謂之智也。雖達法相，而能不證，處有不失無，在無不捨有，冥空存德，彼我兩濟，故曰方便。」《淨名疏》云：「方便是權智，權智外用，能有成辦，如父能營求長成。」所言權智，亦名如量智，遍觀俗諦，如事數量，則攝一切。《十八空論》云：「如量智，即無分別後智，亦名遍智，又名俗智，又名後得智。」《佛性論》云：「又此二智，有二種相：一者無著，二者無礙。言無著者，見眾生界自性清淨，是如理智相也。言無礙者，能通達觀無量無邊諸世界故，是如量智相也。又如理智為因，如量智為果。言為因者，能作生死及涅槃因；言為果者，由此理故，知於如來真俗等法。又如理智，是清淨因；如量智者，是圓滿因。清淨因者，由如理智，三惑滅盡。圓滿因者，由如量智，三德圓滿。又如理智，即一心之體為因；如量智，即一心之用為果。」《二教論》云：「釋氏之教，理富權實。有餘不了，稱之為權；無餘了義，號之為實。由此權實二智，而設權實二教也。」《北山》云：「真道焉，可以修身；權道焉，可以御化。真道不可以暫廢，故混而不滓；權道不可以久立，故捨而合道也。」

[Ou-he-ju-she-luo] (Upāya-kauśalya): This translates as "skill in expedient means." The Vimalakīrti states: "Expedient means is the father." Master Sengzhao said: "Expedient means is simply a distinct function of wisdom. Wisdom penetrates the profound and exhausts the subtle, determining the marks of dharmas; knowing nothing yet leaving nothing unknown, it is called wisdom. Although comprehending the marks of dharmas, it is able not to realize [extinction prematurely]; dwelling in existence, it does not lose emptiness; being in emptiness, it does not abandon existence; fusing with emptiness while preserving virtue, it benefits both self and other; hence it is called expedient means." The Commentary on Vimalakīrti states: "Expedient means is provisional wisdom. The external functioning of provisional wisdom is able to bring things to fruition, just as a father can provide and foster growth." This so-called provisional wisdom is also called "wisdom in accordance with quantity" (yāvadbhāvikatā-jñāna); universally contemplating conventional truth according to the quantity of affairs, it encompasses everything. The Treatise on the Eighteen Emptinesses states: "Wisdom in accordance with quantity is the subsequent non-conceptual wisdom; it is also called all-pervading wisdom, conventional wisdom, and subsequently attained wisdom (pṛṣṭhalabdha-jñāna)." The Treatise on Buddha-Nature states: "Furthermore, these two wisdoms have two aspects: first, non-attachment; second, non-obstruction. 'Non-attachment' means seeing that the realm of sentient beings is intrinsically pure by nature; this is the aspect of wisdom in accordance with principle. 'Non-obstruction' means being able to penetrate and contemplate immeasurable and boundless worlds; this is the aspect of wisdom in accordance with quantity. Moreover, wisdom in accordance with principle is the cause, and wisdom in accordance with quantity is the fruit. It is called the cause because it can serve as the cause of saṃsāra and nirvāṇa; it is called the fruit because by means of this principle, one knows the Tathāgata's true and conventional dharmas. Furthermore, wisdom in accordance with principle is the cause of purity; wisdom in accordance with quantity is the cause of perfection. As the cause of purity: by means of wisdom in accordance with principle, the three delusions are completely extinguished. As the cause of perfection: by means of wisdom in accordance with quantity, the three virtues are perfected. Furthermore, wisdom in accordance with principle is the essence of the one mind as cause; wisdom in accordance with quantity is the function of the one mind as fruit." The Treatise on the Two Teachings states: "The teaching of Śākya is rich in both the provisional and the real in principle. That which has remainder and is non-definitive is termed provisional; that which is without remainder and definitive is called real. By virtue of these two wisdoms—the provisional and the real—the two teachings of the provisional and the real are established." Beishan states: "The true path can be used to cultivate oneself; the provisional path can be used to direct transformation. The true path cannot be abandoned even for an instant, and thus though mixed, it remains undefiled; the provisional path cannot be maintained for long, and thus one relinquishes it to merge with the Way."