[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) › 5.10 # 淨名玄論 5.10 淨名玄論 5.10 - **Language:** Classical Chinese ### [5.10](https://indike.org/pramana/in.bauddha.taisho.1780.5.10) 問：《涅槃》既轉境為智言合境智者，亦轉因為果，何故非合因果耶，答：文開因與因因、果與果果，故言開因果。而取境智並作因因之名，沒境智之稱，故言合境智也。問：《涅槃》、《般若》何故開合？答：《涅槃》就十二因緣辨境智義，欲明一切眾生皆有佛性。眾生則是十二因緣，十二因緣能生則境、所生則智，更無二體，故明合境智也。《大品》辨實相能生般若，所生即菩薩觀智，是有為般若，能生實相即無為般若，故不轉無為般若成有為般若，故開境智。故《般若》明不二二、《涅槃》辨二不二，故二經同明境智，境智不同。 > Question: Since the Nirvāṇa \[Sūtra\] transforms the object into cognition and is thus called combining object and cognition, it also transforms cause into effect; why then is it not \[called\] combining cause and effect? Answer: The text unfolds cause and cause-of-cause, effect and effect-of-effect; hence it is called unfolding cause and effect. Yet taking object and cognition, it makes them both under the name of cause-of-cause and eliminates the designations of object and cognition; hence it is called combining object and cognition. Question: Why do the Nirvāṇa and the Prajñā unfold and combine \[them differently\]? Answer: The Nirvāṇa explains the meaning of object and cognition in terms of the twelve links of dependent origination, wishing to clarify that all sentient beings have the Buddha-nature. Sentient beings are precisely the twelve links of dependent origination: that the twelve links of dependent origination can produce is the object, and what is produced is cognition; they have no two different essences, so it clarifies the combination of object and cognition. The Pañcaviṃśati clarifies that dharmatā can produce prajñā: what is produced is the bodhisattva's contemplative cognition, which is saṃskṛta-prajñā; that which can produce \[it\], dharmatā, is asaṃskṛta-prajñā. Hence it does not transform asaṃskṛta-prajñā into saṃskṛta-prajñā, and thus unfolds object and cognition. Therefore the Prajñā clarifies the non-duality of duality, and the Nirvāṇa explains the duality of non-duality; thus, although both sūtras alike clarify object and cognition, object and cognition are different \[in each\]. > — English (machine translation) (machine translation) - [Previous: 5.9](https://indike.org/pramana/in.bauddha.taisho.1780.5.9) - [Next: 5.11](https://indike.org/pramana/in.bauddha.taisho.1780.5.11) - [Up: 5](https://indike.org/pramana/in.bauddha.taisho.1780.5) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1780~en-mt.5.10) — English, machine translation ## Linked texts (1) - [法華玄論](https://indike.org/pramana/in.bauddha.taisho.1720.1.88) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1780.5.10](https://indike.org/pramana/in.bauddha.taisho.1780.5.10) · Pramāṇa