[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) › 5.23 # 淨名玄論 5.23 淨名玄論 5.23 - **Language:** Classical Chinese ### [5.23](https://indike.org/pramana/in.bauddha.taisho.1780.5.23) 總攝眾經，具有四句：一實智長權智短、二權智長實智短、三者俱長、四者俱短。實智長權智短者，此約動靜分二智。靜鑒空有為實，實則通照空有，所以為長。外變動之用為權，權但是有用，所以為短。問：內靜鑒空有實智既長，外變動用雙說空有，如說二諦。又雙現空有，如文殊為世王現虛空之身，是為現空；示丈六千尺，是為示有。若爾，動用亦通空有，則二智俱應是長。答：外雖說空有及示空有，但從鑒有智起。以內鑒知病識藥，故外示空有，所以為短。所言權長實短者，此約鑒空為實、照有為權，分於二智。照空為實，實智唯是靜鑒而非變動，故名為短。照有為權，權備動靜，先照根藥為靜、外應病授藥為動，權通動靜，所以長也。此二句，皆取動靜分其長短。三者二智俱長者，但就空有為判。實智照空、權智鑒有，鑒有之中明動靜二有、實智照空明動靜皆空，是則二智無有短長也。第四句二智俱短者，俱就有智中分二智，故二智俱短。如以知病識藥為實、應病授藥為權，此二智皆有門所攝，是故俱短。要淨名不病之身為實、示病之義為權也。問：但約有智開權實明其俱短，亦就空智具於權實有短長耶？答：實智明二不二義，又當其體，故不開權實。權智是不二二義，又為其用，是故所開。若欲開之，義亦為類。照生空之淺為權、照法空之深為實。又照二乘之空名之為權。所以然者，實無二乘所見之空，昭此權空，故名為權。照菩薩之空，名之為實，以菩薩所智之空是實空。以照實空，故名為實也。 > Encompassing the various sūtras as a whole, there are \[altogether\] four propositions: (1) real cognition is long and provisional cognition is short; (2) provisional cognition is long and real cognition is short; (3) both are long; and (4) both are short. > > As for 'real cognition is long and provisional cognition is short', this divides the two cognitions in terms of movement and stillness. Quietly observing both emptiness and existence is the real; since the real comprehensively illuminates emptiness and existence, it is long. The function of external transformation and movement is the provisional; since the provisional is only the function of existence, it is short. > > Question: If real cognition, which inwardly and quietly observes emptiness and existence, is long, the external function of transformation and movement also explains both emptiness and existence, just as it explains the two truths. Moreover, it simultaneously manifests both emptiness and existence, as when Mañjuśrī manifested a body like empty space for King Ajātaśatru, which was manifesting emptiness, and displayed a body of sixteen or a thousand cubits, which was displaying existence. If so, then active function also extends to emptiness and existence, so both cognitions should be long. > > Answer: Although externally it explains emptiness and existence and manifests emptiness and existence, this arises only from the cognition that observes existence. Because it inwardly observes and knows the illness and recognizes the medicine, it externally displays emptiness and existence; therefore it is short. > > As for 'the provisional is long and the real is short', this divides the two cognitions by taking the observation of emptiness as the real and the illumination of existence as the provisional. Illumination of emptiness is the real; real cognition is exclusively quiet observation and not transformation and movement, and so it is called short. Illumination of existence is the provisional; the provisional possesses both stillness and movement—first observing the faculties and the medicines is stillness, and externally responding to illness to administer medicine is movement. Because the provisional extends to both stillness and movement, it is long. Both of these \[first two\] propositions determine length and shortness in terms of stillness and movement. > > Third, as for 'both cognitions are long', this is decided purely in terms of emptiness and existence. Real cognition illuminates emptiness, and provisional cognition observes existence. Within the observation of existence, both moving and still existence are explained; real cognition's illumination of emptiness explains that both movement and stillness are empty. This being so, between the two cognitions there is neither shortness nor length. > > The fourth proposition, 'both cognitions are short', divides the two cognitions purely within the cognition of existence, and therefore both cognitions are short. For instance, taking the knowledge of illness and recognition of medicine as the real, and responding to illness to dispense medicine as the provisional—both of these cognitions are subsumed under the gate of existence, and for this reason both are short. In essence, Vimalakīrti's unailing body is the real, and the meaning of demonstrating illness is the provisional. > > Question: If one only unfolds the provisional and the real in reference to the cognition of existence to explain that both are short, can one also establish the provisional and the real with respect to the cognition of emptiness to have shortness and length? > > Answer: Real cognition clarifies the meaning of 'two and not two' and constitutes their essence, so one does not unfold the provisional and the real \[within it\]. Provisional cognition is the meaning of 'not two and yet two' and constitutes their function, so it is what is unfolded. If one wishes to unfold it, the principle may be classified similarly: illuminating the shallowness of the emptiness of persons is the provisional, and illuminating the depth of the emptiness of phenomena is the real. Furthermore, illuminating the emptiness of the two vehicles is called the provisional. Why is this? In reality, there is no emptiness such as that seen by the two vehicles; because it illuminates this provisional emptiness, it is called provisional. Illuminating the emptiness of bodhisattvas is called the real, because the emptiness known by bodhisattvas is real emptiness. Because it illuminates real emptiness, it is called the real. > — English (machine translation) (machine translation) - [Previous: 5.22](https://indike.org/pramana/in.bauddha.taisho.1780.5.22) - [Next: 5.24](https://indike.org/pramana/in.bauddha.taisho.1780.5.24) - [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.5.23) — English, machine translation ## Linked texts (1) - [大乘玄論](https://indike.org/pramana/in.bauddha.taisho.1853.4.9) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1780.5.23](https://indike.org/pramana/in.bauddha.taisho.1780.5.23) · Pramāṇa