淨名玄論 4.29

4.29

問：於有不著、於空不證，俱是善巧。何故不著之巧名般若，般若則劣，在於六地？不證之巧名方便，方便則勝，在七地耶？答：如上釋之。又有是俗諦，離有則易，故般若巧劣。空是真諦，免無則難，故方便則勝。又入實相觀，不著於有，即免凡夫地。即實相觀而照謂法，故不滯空，離二乘地。免凡則易，故般若劣；超聖則難，故方便勝。所以有六七地簡勝劣義也。問：若爾，六地二慧未均，何得上云初地已竝？答：初地望地前則竝，形七地則未竝。所以然者，初地以來則得無生，動寂無礙，但寂義小強、動用微弱，故云未竝。至於七地，動寂無礙，二慧雙遊，故稱竝耳。問：何故知然？答：若六地以來未竝，入空不見有、出有不見空，二乘亦爾，與菩薩何異？故知初地以來便能已竝，但微有強弱，故說未均耳。問：於空不著、於空不證，有何異耶？答：二乘入空，不存四句，但是不著，而不能不證。菩薩入空，既無可存，又即空能涉有，故名不證。

Question: Being unattached to existence and not realizing emptiness are both skillful. Why is the skill of non-attachment named prajñā—prajñā being inferior and situated on the sixth bhūmi—while the skill of non-realization is named upāya—upāya being superior and situated on the seventh bhūmi? Answer: As explained above. Furthermore, existence is saṃvṛti-satya; renouncing existence is easy, so the skill of prajñā is inferior. Emptiness is paramārtha-satya; avoiding [falling into] nonexistence is difficult, so upāya is superior. Moreover, entering the contemplation of dharmatā and not being attached to existence escapes the stage of ordinary beings. Proceeding directly from the contemplation of dharmatā to illuminate so-called phenomena, thereby not lingering in emptiness, departs from the stage of the two vehicles. Escaping ordinary beings is easy, so prajñā is inferior; transcending the sages is difficult, so upāya is superior. This is why there is the distinction of superior and inferior between the sixth and seventh bhūmis. Question: If so, and the two wisdoms on the sixth bhūmi are not yet balanced, how can it be said above that they are already conjoined from the first bhūmi? Answer: Relative to the stages before the bhūmis, on the first bhūmi they are conjoined; compared with the seventh bhūmi, they are not yet conjoined. Why is this so? From the first bhūmi onward, one attains the unproduced and movement and quiescence are unimpeded; however, the aspect of quiescence is somewhat stronger, while dynamic function is slightly weaker; therefore it is said they are not yet conjoined. When reaching the seventh bhūmi, movement and quiescence are unimpeded and the two wisdoms roam in tandem; thus they are said to be conjoined. Question: How is this known to be so? Answer: If up to the sixth bhūmi they were not conjoined, so that entering emptiness one did not see existence, and emerging into existence one did not see emptiness, the two vehicles would be like this as well; how would it differ from a bodhisattva? Thus we know that from the first bhūmi onward they can already be conjoined, but there is a slight disparity in strength; hence it is said they are not yet balanced. Question: What is the difference between non-attachment to emptiness and non-realization of emptiness? Answer: When the two vehicles enter emptiness, they do not maintain the catuṣkoṭi; this is merely non-attachment, but they cannot avoid realizing [emptiness]. When bodhisattvas enter emptiness, since there is nothing to maintain, they can also directly proceed from emptiness to engage with existence; hence it is called non-realization.