[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [淨名玄論](https://indike.org/pramana/in.bauddha.taisho.1780) › 3.10 # 淨名玄論 3.10 淨名玄論 3.10 - **Language:** Classical Chinese ### [3.10](https://indike.org/pramana/in.bauddha.taisho.1780.3.10) 三、辨不思議體。問：今就何法明不思議？答：法雖無量，略有三種：一境、二智、三教門。境即真俗二境不思議，智即權實兩智不思議，教謂二諦教門。此之三門，有二種次第。若據能化，由真俗二境發權實兩智，由權實兩智故外說二諦教門。合此二義，即為二雙。由境發智，由智照境，謂發照一雙。內照二境為行，外彰神口為說，說行一雙。次約所化三門次第者，稟二諦教發生二智，二智則照於二諦。合此三義，亦成二雙。初則說行，次則發然，聖人如行而說，眾生稟二諦教，則如說而行，故名說行一雙也。以如說而行，識教悟理，發生二智，故二境為能發、二智為所發，二智為能照、二境為所照，名發照一雙也。問：真俗二諦，為是教名、為是境稱？答：約能化所化互望不同。就能化為言，內照真俗，故真俗名境；外為眾生，依二諦說法，故真俗名教。就所化為言，稟於真俗，別真俗名教；因真俗發生二智，真俗名境。然此真俗，未曾境教。問：若爾，何故垣言二諦為教，非是境理。答：此約依二諦說法，故二諦名教；若據發生二智，則真俗名境。又真俗表不二理，則真俗名教；若對二智，則稱為境。不可徧執。問：但應言聖人內照兩境、外為眾生依二諦說法，眾生稟二諦教發生二智，二智還照二諦。何得復言二諦教表不二理耶？答：此義有開有合。若開理教不同，約能化為論，所悟之理則非真非俗，能悟之智亦非實非權。理雖非真俗，為出處眾生，無名相中假名相說，故開真俗門、說二諦法，故以非真俗為理、真俗為教。二諦門既爾，智亦例然。悟理之智非權非實，為欲化物，故開二智。以權實二智，照真俗兩境，外為眾生說真俗二諦。此約能化開理教境智義也。次約所化明理教境智者，所化眾生稟真俗二教，即悟非真非俗不二之理。既悟不二之理，即發生不二之觀，所悟境既非真俗、能悟之智亦非權實。既悟理非有無，即識教有真俗。悟理發生，非權實智，即識教有真俗，故生權實二智。此約能化所化各開理教境智也。 > Third, distinguishing the essence of the inconceivable. Question: In terms of what dharmas is the inconceivable now explained? Answer: Although dharmas are immeasurable, there are briefly three kinds: first, objects; second, cognitions; third, gates of teaching. Objects are the inconceivable two objects of paramārtha-satya and saṃvṛti-satya; cognitions are the inconceivable two cognitions, provisional and real; teachings refer to the teaching gates of the two truths. These three gates have two kinds of sequence. In terms of that which transforms \[i.e., the teacher\]: from the two objects of paramārtha-satya and saṃvṛti-satya, the two cognitions of provisional and real are generated; due to the two cognitions of provisional and real, the teaching gates of the two truths are expounded outwardly. Combining these two senses yields two pairs. Cognition being generated from object, and object being illuminated by cognition, is called the pair of generating and illuminating. Internally illuminating the two objects is practice; outwardly revealing the holy speech is teaching: this is the pair of teaching and practice. Next, in terms of the sequence of the three gates for those who are transformed \[i.e., the disciples\]: receiving the teaching of the two truths generates the two cognitions; the two cognitions then illuminate the two truths. Combining these three senses also forms two pairs. The first is teaching and practice; the second is generation and illumination. The sage expounds in accordance with practice; sentient beings receive the teaching of the two truths and then practice in accordance with the expounding; hence it is called the pair of teaching and practice. By practicing in accordance with the expounding, understanding the teaching and awakening to the principle, the two cognitions are generated; thus the two objects are that which generates and the two cognitions are that which is generated, while the two cognitions are that which illuminates and the two objects are that which is illuminated: this is called the pair of generating and illuminating. Question: Are the two truths of paramārtha-satya and saṃvṛti-satya designations for teachings or appellations for objects? Answer: In terms of that which transforms and that which is transformed, viewed mutually they are different. Speaking in terms of that which transforms: internally illuminating paramārtha-satya and saṃvṛti-satya, they are named objects; outwardly expounding the Dharma for sentient beings based on the two truths, they are named teachings. Speaking in terms of that which is transformed: receiving paramārtha-satya and saṃvṛti-satya, distinguishing paramārtha-satya and saṃvṛti-satya is called teaching; generating the two cognitions due to paramārtha-satya and saṃvṛti-satya, paramārtha-satya and saṃvṛti-satya are called objects. Yet these two truths of paramārtha-satya and saṃvṛti-satya have never been \[rigidly\] object or teaching. Question: If so, why has it been constantly said that the two truths are teachings, not objects or principles? Answer: This is in terms of expounding the Dharma based on the two truths, hence the two truths are named teachings; if based on generating the two cognitions, then paramārtha-satya and saṃvṛti-satya are named objects. Furthermore, when paramārtha-satya and saṃvṛti-satya express the principle of nonduality, then paramārtha-satya and saṃvṛti-satya are named teachings; when contrasted with the two cognitions, they are called objects. One must not adhere universally \[to one view\]. Question: One should simply say that the sage internally illuminates the two objects, and outwardly expounds the Dharma for sentient beings based on the two truths; sentient beings receive the teaching of the two truths, generate the two cognitions, and the two cognitions in turn illuminate the two truths. How can it also be said that the teaching of the two truths expresses the principle of nonduality? Answer: This meaning has unfolding and collapsing. If one unfolds principle and teaching as different: speaking in terms of that which transforms, the principle that is awakened to is neither paramārtha-satya nor saṃvṛti-satya, and the cognition that is capable of awakening is also neither real nor provisional. Although the principle is neither paramārtha-satya nor saṃvṛti-satya, for the sake of drawing forth sentient beings, nominal designations are expounded where there are no names and marks; thus the gate of paramārtha-satya and saṃvṛti-satya is unfolded and the Dharma of the two truths is expounded; hence neither paramārtha-satya nor saṃvṛti-satya is the principle, while paramārtha-satya and saṃvṛti-satya are the teachings. As with the gate of the two truths, cognition is also like this. The cognition that awakens to the principle is neither provisional nor real; for the sake of transforming beings, the two cognitions are unfolded. Illuminating the two objects of paramārtha-satya and saṃvṛti-satya with the two cognitions of provisional and real, one outwardly expounds the two truths of paramārtha-satya and saṃvṛti-satya for sentient beings. This is unfolding the meanings of principle, teaching, object, and cognition in terms of that which transforms. Next, explaining principle, teaching, object, and cognition in terms of that which is transformed: the transformed sentient beings receive the two teachings of paramārtha-satya and saṃvṛti-satya, and thereupon awaken to the nondual principle that is neither paramārtha-satya nor saṃvṛti-satya. Having awakened to the nondual principle, they thereupon generate the nondual contemplation; the object that is awakened to being neither paramārtha-satya nor saṃvṛti-satya, the cognition capable of awakening is also neither provisional nor real. Having awakened that the principle is neither being nor non-being, they thereupon recognize that the teaching has paramārtha-satya and saṃvṛti-satya. Awakening to the principle generates the cognition that is neither provisional nor real; recognizing that the teaching has paramārtha-satya and saṃvṛti-satya, they therefore generate the two cognitions of provisional and real. This is unfolding principle, teaching, object, and cognition respectively in terms of that which transforms and that which is transformed. > — English (machine translation) (machine translation) - [Previous: 3.9](https://indike.org/pramana/in.bauddha.taisho.1780.3.9) - [Next: 3.11](https://indike.org/pramana/in.bauddha.taisho.1780.3.11) - [Up: 3](https://indike.org/pramana/in.bauddha.taisho.1780.3) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1780~en-mt.3.10) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1780.3.10](https://indike.org/pramana/in.bauddha.taisho.1780.3.10) · Pramāṇa