翻譯名義集 5.29

5.29

[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."