淨名玄論 5.32

5.32

問：般若為無礙、薩婆若為解脫者，得言地前為無礙、初地為解脫不？答：有人言：亦得如此。小乘則苦忍之前習行未久，但伏非斷。大乘地前明行積時，是故能斷也。今謂不然，大小乘義乃優劣懸殊。如來制立，大格相似。小乘則七方便伏，苦忍斷之，大乘三十心伏，初地斷也。初地中自開無礙正斷、解脫遮斷，如上釋。問：為封無礙為解脫、為無礙謝解脫生耶？答：《毘曇》則謝，《成論》則轉斥此二說，餘處已明。今略陳之。金剛若謝有佛果，云何般若變名薩雲若？轉金剛而成佛者，云何轉無常之法而作常耶？今所明者，具有轉謝不轉謝。了悟金剛本不生滅，故金剛是佛，故不轉不謝。是故經云「一切眾生本來寂滅，不復更滅」也。於妄謂之心，息生滅之見，故名為謝。約了悟之者，前謂生滅、今悟無生滅，是故名轉三文一會，義無所違。

Question: If prajñā is unhindered and sarvajña is liberation, can one say that the stages prior to the bhūmis are unhindered and the first bhūmi is liberation? Answer: Someone said: It can indeed be like this. In the Hīnayāna, before the acceptance of suffering (duḥkhe dharmajñānakṣānti) one has not practiced for long, so there is only suppression, not severance. In the Mahāyāna, before the bhūmis the practice is accumulated over time, and therefore one can sever. We now say this is not so; the meanings of the Great and Small Vehicles differ vastly in superiority and inferiority. Yet the Tathāgata's formulations are broadly similar. In the Hīnayāna, the seven expedient stages suppress and the acceptance of suffering severs; in the Mahāyāna, the thirty minds suppress and the first bhūmi severs. Within the first bhūmi itself, both direct severance by the unhindered [path] and obstructive severance by liberation are distinguished, as explained above. Question: Does the unhindered [path] fixate into liberation, or does the unhindered [path] perish and liberation arise? Answer: The Abhidharma holds that it perishes; the Tattvasiddhi-śāstra holds that it transforms. The refutation of these two views has been clarified elsewhere; we now state it briefly. If the adamantine [mind] perishes and the Buddha-fruit exists, how could prajñā change its name to sarvajña? If one transforms the adamantine [mind] to become a Buddha, how could an impermanent dharma be transformed into the permanent? What we clarify now possesses both transformation-and-perishing and non-transformation-and-non-perishing. Comprehending that the adamantine [mind] is originally unborn and unceasing, the adamantine [mind] is therefore the Buddha; hence there is neither transformation nor perishing. Therefore the sūtra states: "All sentient beings are originally in quiescence and do not become extinguished again." With respect to the deluded mind, the view of arising and ceasing is stilled; hence it is called "perishing." In terms of one who comprehends: previously believing in arising and ceasing, one now realizes there is no arising and ceasing; hence it is called "transforming." When the three texts are integrated, their meaning does not contradict.