淨名玄論 4.15

4.15

通而言之，二智皆如實而照，並名為實；皆有善巧，悉稱方便。就別言之，則般若名實、漚和稱方便者，略有八義：一者般若照實相境，從所照為名，故稱實。二者般若從實相生，從能生受名，故稱為實。三者如實而照，故當體名實。論云「般若波羅蜜，實法不顛倒」。體離虛妄，非顛倒慧，故名為實。四者對凡夫顛倒不實之慧，故歎波若為實。五者對二乘未實謂實，故明波若為實。六者對方便之用，以波若為體，故名為實。七者對虛故明實，未是好實，非虛非實乃名妙實。八者虛義為二，非虛實為不二。二與不二皆名不實，非二不二乃名為實。是故論云「念相觀已除，言語法亦滅」也。方便者，是善巧之名。此義多門，今略論十對：一者直照空有，名為般若；行空不證、涉有無著、故名方便。此之照巧，更無二體，以巧而照，故名為實；以照而巧，故名方便。問能照之智，共名實智；所照之境，同稱實境。實智之中有空智有智，實境之中有真境俗境，此為例也。問：既有真俗，云何皆名實境？答：是如實智境，故名實境，從智受名。又實是真俗，非妄稱之，當體名實。二者照空為實、涉有為方便。如《釋論》云「般若將入畢竟空，方便將出畢竟空」。是實相名為實。般若照空，故名為實。雖復照空，即能涉有，此用既巧，名為方便。問：若爾，雖復照有，即能鑒空，此用亦巧，應是方便。答：此照雖巧，但實智為體，故隱其巧名，與其實稱也。三者以內靜鑒為實、外變動為權。問：此義與前何異？答：此明若照若巧靜鑒之義，皆名為實；以外變動，故名為權。四者般若為實、五度為方便。所以然者，般若為空解，空解故名實；五度為有行，有行故名權。問：此與上照空為實、涉有為權何異？答：前明照空照有皆是智慧，故以二解分權實。今約解行以開二門，空解為實、有行為權，與上異也。問：有行何故為權？答：雖復照空，即能起行。此義既巧，故名為權。五者照空為實，知空亦空即能不證空，故名為權。所以然者，二乘不知空亦復空，以空為妙極，故名但空，所以證空。菩薩知空亦空，名不可得空，故不證空，即能涉有，故名為權。此明重空義，明空義為實，實義即劣。知空亦空，即能涉有，此用既勝，故名為權。就此二慧，更無異體。初觀心未妙，故但能照空。既轉精巧，即知空亦空。既知空亦空，而不壞假名，即能涉有。始終論之，猶是一慧，約巧未巧，故分權實。六者知身苦空無常，故名為實；而不取滅，名為方便。以生死身實是苦空無常過患之法，如實照其，故名為實。二乘知此即滅之，故無方便。菩薩雖知，而安身所疾，自行化人，故方便。七者直知身病，非故非新，故為實；而不厭離，稱為方便。此但就有行分權實。八者淨名託迹毘耶，不疾之身為實，現病之跡為權。此據虛實之義以明權實也。九者以上照空有二為方便，照非空有不二為實。非空非有，即一實諦，照一實諦，故名為實。雖非空有，而空有宛然，不動不二，善巧能二，故名方便。十者空有為二，非空有為不二，照二與不二，皆名方便。照非二非不二，淨名杜言、釋迦掩室，乃名為實。權實多門，略開十對。此之十對，即一塗次第，並有經論，可隨文用之。

Speaking generally, both cognitions illuminate in accordance with reality, and are together termed 'real'; both possess skillfulness, and are entirely called 'expedient'. Speaking specifically, that prajñā is called 'real' and upāya is called 'expedient' briefly has eight meanings. First, prajñā illuminates the object that is dharmatā; taking its name from that which is illuminated, it is therefore called 'real'. Second, prajñā is born from dharmatā; receiving its name from that which can generate it, it is therefore called 'real'. Third, it illuminates in accordance with reality, so in its very essence it is called 'real'. The treatise says: 'Prajñāpāramitā is real phenomena and is not inverted.' Its essence is free from falsity and is not inverted wisdom; therefore it is called 'real'. Fourth, in contrast to the inverted and unreal wisdom of ordinary persons, prajñā is praised as 'real'. Fifth, in contrast to the two vehicles considering what is not yet real to be real, prajñā is clarified as 'real'. Sixth, in contrast to the function of upāya, with prajñā as the essence, it is therefore called 'real'. Seventh, clarifying the real in contrast to the unreal is not yet the true real; neither unreal nor real is then called the marvelous real. Eighth, the meaning of unreal is dual, while neither unreal nor real is nondual. Both dual and nondual are termed unreal; neither dual nor nondual is then termed 'real'. Therefore the treatise says: 'Observation of thought-marks has already been eliminated, and the phenomena of speech are also extinguished.' Upāya is the name for skillfulness. This meaning has many aspects; here ten pairs are briefly discussed. First, directly illuminating emptiness and existence is called prajñā; practicing emptiness without realizing [its cessation], and engaging existence without attachment, is therefore called upāya. In this illumination and skillfulness there are not two different essences: by means of skillfulness one illuminates, hence it is called 'real'; by means of illumination one is skillful, hence it is called 'expedient'. [An objection] asks: The cognitions that can illuminate are together called real cognition, and the objects that are illuminated are together termed real objects. Within real cognition there is emptiness-cognition and existence-cognition, and within real objects there is the ultimate object and the conventional object; this serves as the parallel. [Question]: Since there are ultimate and conventional, why are both called real objects? [Answer]: Because they are objects of cognition in accordance with reality, they are called real objects, receiving the name from cognition. Furthermore, reality is the ultimate and conventional, not falsely called so; in their very essence they are called real. Second, illuminating emptiness is real, and engaging existence is expedient. As the Dazhidulun says: 'Prajñā brings one into ultimate emptiness; upāya brings one out of ultimate emptiness.' Dharmatā is called 'real'. Prajñā illuminates emptiness, and is therefore called 'real'. Although it illuminates emptiness, it can immediately engage existence; this function being skillful, it is called 'expedient'. [Question]: If so, although it illuminates existence, it can immediately observe emptiness; this function is also skillful, so it should be expedient. [Answer]: Although this illumination is skillful, since real cognition is its essence, its name of 'skillfulness' is concealed and it is given the designation of 'real'. Third, taking internal quiet contemplation as real and external manifestation as provisional. [Question]: How does this meaning differ from the previous one? [Answer]: This clarifies that whether illumination or skillfulness, the meaning of quiet contemplation is entirely called 'real'; because of external manifestation, it is called 'provisional'. Fourth, prajñā is real, and the five pāramitās are expedient. Why is this so? Prajñā is the understanding of emptiness; being the understanding of emptiness, it is called 'real'. The five pāramitās are the practices of existence; being the practices of existence, they are called 'provisional'. [Question]: How does this differ from the above 'illuminating emptiness is real, and engaging existence is provisional'? [Answer]: The former clarified that illuminating emptiness and illuminating existence are both wisdom, and thus distinguished provisional and real by two kinds of understanding. Here, opening the two gates based on understanding and practice, understanding emptiness is real, and the practice of existence is provisional; thus it differs from the above. [Question]: Why are the practices of existence provisional? [Answer]: Although it illuminates emptiness, it can immediately initiate practice. This meaning being skillful, it is called 'provisional'. Fifth, illuminating emptiness is real, and knowing that emptiness is also empty so that one does not realize emptiness is called 'provisional'. Why is this so? The two vehicles do not know that emptiness is also empty, and consider emptiness to be the marvelous culmination; thus it is called mere emptiness, and for this reason they realize emptiness. Bodhisattvas know that emptiness is also empty, which is called unobtainable emptiness; hence they do not realize emptiness and can immediately engage existence; therefore it is called 'provisional'. This clarifies the meaning of repeated emptiness: clarifying the meaning of emptiness is real, and the real meaning is inferior; knowing that emptiness is also empty, one can immediately engage existence, and this function being superior, it is therefore called 'provisional'. Regarding these two wisdoms, there are no different essences. At first, the contemplating mind is not yet marvelous, so it can only illuminate emptiness. Once it becomes increasingly refined and skillful, it then knows that emptiness is also empty. Having known that emptiness is also empty, without destroying conventional designations, it can immediately engage existence. Discussed from beginning to end, it is still a single wisdom; depending on whether it is skillful or not yet skillful, provisional and real are distinguished. Sixth, knowing that the body is suffering, empty, and impermanent is called 'real'; yet not seizing extinction is called 'expedient'. Because the body of saṃsāra is truly a phenomenon of suffering, emptiness, impermanence, and faults, illuminating it in accordance with reality is called 'real'. The two vehicles, knowing this, immediately extinguish it; hence they lack upāya. Bodhisattvas, although knowing it, abide in what ails the body to cultivate themselves and transform others; hence it is expedient. Seventh, directly knowing that bodily illness is neither old nor new is real; yet not being disgusted with and abandoning it is termed 'expedient'. This merely distinguishes provisional and real in terms of the practice of existence. Eighth, Vimalakīrti lodged his trace in Vaiśālī: the unill body is real, and the trace of manifesting illness is provisional. This clarifies provisional and real based on the meaning of unreal and real. Ninth, taking the above illumination of the duality of emptiness and existence as expedient, and illuminating the nonduality of neither emptiness nor existence as real. Neither empty nor existent is the single real truth; illuminating the single real truth is therefore called 'real'. Although neither empty nor existent, emptiness and existence are vividly present; without moving from nonduality, skillfully being able to engage duality is therefore called 'expedient'. Tenth, emptiness and existence are duality, and neither empty nor existent is nonduality; illuminating duality and nonduality are both called 'expedient'. Illuminating neither duality nor nonduality—where Vimalakīrti stopped his words and Śākyamuni shut his room—is then called 'real'. The provisional and the real have many aspects, briefly opened into ten pairs. These ten pairs are a single sequence of pathways, all having support in the sūtras and treatises, and can be applied according to the text.