[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) › 5.27 # 淨名玄論 5.27 淨名玄論 5.27 - **Language:** Classical Chinese ### [5.27](https://indike.org/pramana/in.bauddha.taisho.1780.5.27) 二智具有開合四句：一者開於二慧。如前所明，照諸法實相故名般若，照實相諸法稱為謳和。如來內照此二，故有二慧。佛從此二生，故有父有母，外為眾生直說此二。如《釋論》云「初說波若道，次明方便道。初明佛母，次明佛父。經所以般若為十方三世諸佛父母尊經，信之而得大福、毀之而招大罪。」問：既以二慧為父母，何者為祖父母耶？答：約境智分之。初實相及諸法二境，能發生二慧，則祖父母義，是故爾炎名為智母。若據眾行為論，由大悲故方有般若，則大悲為波若母。亦由大悲故有方便，是方便之母則是父義，但合說之耳。此則是開二慧也。問：若以般若為母、方便為父，何故云般若為母、般舟三昧為父？又云般若為母、五度為父？答：般若舟翻為現前，現前者現前見佛，此是有行，故屬方便，名之為父。五度有行，亦屬方便也。次第二句合二慧者，明般若與謳和皆是般若。所以然者，波若為體、謳和為用，體則般若之體、用是般若之用，故皆名般若。故如來雖說大品九十章開於二道，皆稱摩訶般若經，不以復為方便經，故知二慧皆名般若。又如論云「以金為種種物，而物則是金，更無別體。」又如云「六度中合方便與實慧皆名般若。」問：何以知然？答：餘五度但明五種有行，不辨照知空有。今照空義屬般若，知有義亦屬般若，故知二慧皆名波若，則是合權實皆名實義也。第三合權實皆名權者，照有巧用既名為方便，照空之巧亦是方便，故二照同巧，則兩皆方便。又如七地中名方便波羅蜜者，《釋論》云「是時般若清淨，變名方便。以至於六地時般若用猶未妙，故不名方便。至七地則波若用妙，故名方便。」如七地文「從方便慧起十妙行，始知三界空，而莊嚴三界」等，故知二慧皆名方便。對此義，亦得六地有方便與波若，皆名波若。又如《勝鬘經》云「一乘大方便。一乘之中，若照空照有、說空說有，皆名方便。以悉是諸佛大善巧故。」亦是合二慧為方便也。四者二智不開不合，則泯上三句，明諸佛正觀未曾有實亦未曾是權，亦未曾開亦未曾合。故云「是法不可示，言辭相寂滅」。佛不能行、佛不能倒，而今有開合實權者，皆是無名相中為出處眾生明開合不同。 > The two cognitions possess four propositions of opening and uniting: First, opening the two wisdoms. As explained previously, illuminating the dharmatā of all phenomena is called prajñā; illuminating all phenomena of dharmatā is called upāya. The Tathāgata inwardly illuminates these two, and therefore has two wisdoms. The Buddha is born from these two, and thus has a father and a mother; externally, he directly explains these two for sentient beings. As the Dazhidulun states: 'First he taught the path of prajñā, and next he clarified the path of upāya. First he clarified the mother of the Buddha, and next he clarified the father of the Buddha. The sūtra therefore regards prajñā as the revered sūtra that is the father and mother of all buddhas of the ten directions and the three times; having faith in it brings great blessing, while slandering it incurs great guilt.' > > Question: Since the two wisdoms are taken as the father and mother, what are the grandparents? > > Answer: They are distinguished in terms of object and cognition. First, the two objects—dharmatā and all phenomena—are able to generate the two wisdoms; this is the meaning of grandparents. Therefore the objective sphere (jñeya) is called the mother of cognition. If one discusses it in terms of the various practices, it is due to great compassion that prajñā arises; hence great compassion is the mother of prajñā. It is also due to great compassion that there is upāya; being the mother of upāya, it possesses the sense of a father, but they are simply spoken of together. This is the opening of the two wisdoms. > > Question: If prajñā is the mother and upāya is the father, why is it said that prajñā is the mother and pratyutpanna-samādhi is the father? And why is it said that prajñā is the mother and the \[other\] five pāramitās are the father? > > Answer: \*Prajñotpanna\* translates as 'present before one'; 'present before one' means seeing the Buddha manifest before oneself. This is an active practice of existence, and so belongs to upāya; it is called the father. The five pāramitās are also practices of existence, and likewise belong to upāya. > > Next, the second proposition, uniting the two wisdoms, explains that both prajñā and upāya are prajñā. Why is this? Prajñā is the essence and upāya is the function; the essence is the essence of prajñā, and the function is the function of prajñā, so both are named prajñā. Therefore, although the Tathāgata spoke the ninety chapters of the Large Prajñāpāramitā Sūtra unfolding the two paths, all are called the Mahāprajñāpāramitā Sūtra, and it is not additionally called the Upāya Sūtra. Hence we know that both wisdoms are named prajñā. Again, as the treatise says: 'Gold is made into various utensils, yet the utensils are just gold, with no other separate essence.' Again, it says: 'Among the six pāramitās, uniting both upāya and real wisdom, both are named prajñā.' > > Question: How is this known to be so? > > Answer: The other five pāramitās merely explain five kinds of active practices of existence, but do not distinguish the illumination and knowledge of emptiness and existence. Now, the meaning of illuminating emptiness belongs to prajñā, and the meaning of knowing existence also belongs to prajñā; hence we know that both wisdoms are named prajñā, which is the meaning of uniting the provisional and the real and calling them both real. > > Third, uniting the provisional and the real and calling them both provisional: Since the skillful function of illuminating existence is called upāya, the skill of illuminating emptiness is also upāya; thus the two illuminations are equally skillful, and so both are upāya. Moreover, regarding the fact that the seventh bhūmi is called the Upāyapāramitā, the Dazhidulun says: 'At this time, prajñā is purified and changes its name to upāya. Because up to the sixth bhūmi the function of prajñā is not yet subtle, it is not named upāya. When reaching the seventh bhūmi, the function of prajñā is subtle, and so it is named upāya.' As the text on the seventh bhūmi states: 'From expedient wisdom one gives rise to ten subtle practices, beginning to know that the three realms are empty, yet adorning the three realms,' and so forth. Hence we know that both wisdoms are called upāya. In contrast to this meaning, one may also say that on the sixth bhūmi there are both upāya and prajñā, and both are named prajñā. Again, as the Śrīmālādevī Sūtra says: 'The Great Expedient of the One Vehicle.' Within the One Vehicle, whether illuminating emptiness or illuminating existence, whether speaking of emptiness or speaking of existence, all are named upāya, because all are the great skill-in-means of the buddhas. This is also uniting the two wisdoms as upāya. > > Fourth, the two cognitions are neither opened nor united: this negates the previous three propositions, explaining that the correct contemplation of all buddhas has never been real nor ever been provisional, has never been opened nor ever been united. Thus it is said: 'This phenomenon cannot be demonstrated; the characteristics of verbal expression are utterly extinguished.' A buddha cannot practice it, nor can a buddha overturn it. That there are now the opening and uniting of the real and the provisional is entirely within the unnameable and formless, explaining different openings and unitings for sentient beings in various states. > — English (machine translation) (machine translation) - [Previous: 5.26](https://indike.org/pramana/in.bauddha.taisho.1780.5.26) - [Next: 5.28](https://indike.org/pramana/in.bauddha.taisho.1780.5.28) - [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.5.27) — English, machine translation ## Linked texts (1) - [大乘玄論](https://indike.org/pramana/in.bauddha.taisho.1853.4.11) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1780.5.27](https://indike.org/pramana/in.bauddha.taisho.1780.5.27) · Pramāṇa