淨名玄論 4.21

4.21

問：亦得實相為實慧、觀照為方便以不？答：若以佛性為實相，本自有之，名為實慧。觀照修習始生，名為方便也。此非照有為方便、照空名為實。若權若實，始有之義，皆名方便。本有佛性覺照之義，名為實也。地論人：真修般若則本自有之，緣修波若則修習始起；性淨涅槃、方便淨涅槃亦爾。此猶是舊本始之義。問：與今何異？答：本性清淨，名為本有。約緣始悟本淨，故名始有耳。然正道未曾本始，亦非垢淨。又舊宗明為無為決為是二。今明未得菩提則無為成有為，若得菩提則有為成無為，豈離有為別有無為？如前釋也。又為無為例然，諸法本性清淨故名無為，未悟本無生滅故名有為，然般若未曾為無為也。

Question: Can dharmatā also be taken as real wisdom, and contemplative illumination as upāya, or not? Answer: If one takes Buddha-nature as dharmatā, originally possessed of itself, it is called real wisdom. Contemplative illumination, newly arisen through cultivation, is called upāya. This does not mean that illuminating existence is upāya and illuminating emptiness is called real. Whether provisional or real, whatever has the meaning of being newly arisen is termed upāya. The meaning of the originally existent Buddha-nature being conscious and illuminating is termed real. Masters of the Dilun school hold: prajñā of true cultivation is originally possessed of itself, whereas prajñā of conditioned cultivation newly arises through cultivation; nirvāṇa pure by nature and nirvāṇa purified by upāya are also like this. This is still the old meaning of original and initial [attainment]. Question: How does this differ from the present [view]? Answer: The original nature is pure, which is called "originally existent." With reference to conditions, one newly realizes this original purity, which is merely called "initially existent." However, the true path has never been original or initial, nor is it defiled or pure. Furthermore, the old traditions maintain that saṃskṛta and asaṃskṛta are definitively two. We now clarify that prior to attaining bodhi, asaṃskṛta becomes saṃskṛta; once bodhi is attained, saṃskṛta becomes asaṃskṛta. How could there be an asaṃskṛta separate from the saṃskṛta? It is as explained before. Furthermore, saṃskṛta and asaṃskṛta are analogously so: because the original nature of all phenomena is pure, it is called asaṃskṛta; because one has not yet realized that there is originally no arising or ceasing, it is called saṃskṛta. Yet prajñā has never been saṃskṛta or asaṃskṛta.