[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) › 5.4 # 淨名玄論 5.4 淨名玄論 5.4 - **Language:** Classical Chinese ### [5.4](https://indike.org/pramana/in.bauddha.taisho.1780.5.4) 問：以何為境而能發智？答：如來常依二諦說法，故二諦名教。能生二智，故二諦名境。關中曇影法師注中論，親承什公音旨。什師云「傳吾業者，寄在道融、曇影、僧叡乎！」影公序二諦云「以真諦故無有，以俗諦故無無。真故無有，雖無而有；俗故無無，雖有而無。雖無而有，不滯於無；雖有而無，不累於有。不滯於無，故斷無見滅；不累於有，故常著氷消。寂此諸邊，故名為中。」詳此意者，真故無有，雖無而有，即是不動真際而建立諸法。俗故無無，雖有而無，即是不壞假名而說實相。以不壞假名而說實相，雖曰假名，宛然實相；不動真際建立諸法，雖曰真際，宛然諸法。以真際宛然諸法，故不滯於無；諸法宛然實相，則不累於有。不累於有故不常，不滯於無故非斷，即中道也。由斯二諦，發生二智，以了諸法實相，故生漚和波若；以悟實相諸法，故生般若漚和。漚和般若而宛然漚和，般若漚和而宛然般若。以漚和宛然般若，故不著於有；般若宛然漚和，故不滯於無。不累於有，故常著氷消；不滯於無，故斷無見滅。寂此諸邊，故名中觀。是以二諦中道，還發生二智中觀。觀二智中觀，還照二諦中道，故境稱於智、智稱於境，境名智境，故智名境智也。二境既正，則二智義明，故須幻境以明智也。二乘不得二智，良由不見此二諦，不得正觀，亦由不見二諦即是中道故也。 > Question: What is taken as the object that can bring forth cognition? Answer: The Tathāgata always preaches the Dharma relying on the two truths; therefore the two truths are called the teaching. Because they can generate the two cognitions, the two truths are called the object. Dharma Master Tanying of the Guanzhong region commented on the Madhyamaka-śāstra, having personally received Master \[Kumāra\]jīva's spoken intent. Master \[Kumāra\]jīva said: 'Those who will transmit my work—are they not entrusted to Daorong, Tanying, and Sengrui!' Master \[Tan\]ying's preface on the two truths says: 'Because of paramārtha-satya, there is no existence; because of saṃvṛti-satya, there is no nonexistence. Because it is ultimate, there is no existence, yet though nonexistent it exists; because it is conventional, there is no nonexistence, yet though existent it is nonexistent. Though nonexistent it exists, not stagnating in nonexistence; though existent it is nonexistent, not encumbered by existence. Not stagnating in nonexistence, the view of annihilation is extinguished; not encumbered by existence, attachment to permanence melts like ice. When all such extremes are stilled, it is called the middle.' Examining this meaning: because it is ultimate there is no existence, yet though nonexistent it exists—this is precisely establishing all dharmas without moving from the true limit. Because it is conventional there is no nonexistence, yet though existent it is nonexistent—this is precisely preaching dharmatā without destroying conventional designations. Because dharmatā is preached without destroying conventional designations, although called conventional designations, they are clearly dharmatā. Because all dharmas are established without moving from the true limit, although called the true limit, it is clearly all dharmas. Because the true limit is clearly all dharmas, one does not stagnate in nonexistence; because all dharmas are clearly dharmatā, one is not encumbered by existence. Not encumbered by existence, it is not permanent; not stagnating in nonexistence, it is not annihilated: this is the madhyamā pratipad. Arising from these two truths, the two cognitions are brought forth: through understanding dharmatā in all dharmas, upāya-prajñā is born; through awakening to all dharmas in dharmatā, prajñā-upāya is born. Upāya-prajñā is clearly upāya; prajñā-upāya is clearly prajñā. Because upāya is clearly prajñā, one does not cling to existence; because prajñā is clearly upāya, one does not stagnate in nonexistence. Not encumbered by existence, attachment to permanence melts like ice; not stagnating in nonexistence, the view of annihilation is extinguished. When all such extremes are stilled, it is called the contemplation of the middle. Therefore, the madhyamā pratipad of the two truths in turn gives rise to the contemplation of the middle of the two cognitions. Contemplating the contemplation of the middle of the two cognitions in turn illuminates the madhyamā pratipad of the two truths. Thus the object accords with cognition, and cognition accords with the object; the object is called the object of cognition, and therefore cognition is called the cognition of the object. Once the two objects are correct, then the meaning of the two cognitions is clear; hence one must rely on illusory objects to clarify cognition. That the two vehicles do not obtain the two cognitions is precisely because they do not see these two truths; that they do not obtain the correct contemplation is also because they do not see that the two truths are precisely the madhyamā pratipad. > — English (machine translation) (machine translation) - [Previous: 5.3](https://indike.org/pramana/in.bauddha.taisho.1780.5.3) - [Next: 5.5](https://indike.org/pramana/in.bauddha.taisho.1780.5.5) - [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.5.4) — English, machine translation ## Linked texts (1) - [大乘玄論](https://indike.org/pramana/in.bauddha.taisho.1853.4.7) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1780.5.4](https://indike.org/pramana/in.bauddha.taisho.1780.5.4) · Pramāṇa