淨名玄論 5.9

5.9

問：《大品》明實相不生不滅能生般若。《涅槃》云「十二因緣不生不滅，乃至非因非果，能發觀智」。此二同明境智，有何異耶？答：開合不同，略有四句：一開因果開境智、二合因果合境智、三合因果開境智、四開因果合境智也。開因果開境智者，則般若所明，因有道慧、道種慧，果則一切智、一切種智，謂開因果也。實相能生般若則實智之境，世諦能生方便為權智之境，謂開境智也。次合因果合境智者，如涅槃五性之義：一者因性、二者因因性、三者果性、四者果果性、五者非因非果性。此之五性，更無二體。十二因緣能生之義，則名為境；所發之義，便名觀智。觀明了，故稱菩提。菩提無累，即是果果。然十二因緣本性清淨，未曾因果、亦非境智，故名非因非果。然此五性既無二體，但轉境為智，變因為果。如此因果，未曾因果，故五性一體，名合因果合境智也。三合因果開境智者，亦如《大品》以般若為因、薩婆若為果，因果更無有二，般若之因變名薩婆若果。如什公云「薩婆若則老般若」，此名合因果也。開境智者，實相雖能生般若，而不轉實相之境為般若，世諦雖生方便，不轉世諦之境為方便之智，故名開境智也。開因果合境智者，亦如《涅槃》以轉境為智，故言合境智。而有因與因因、果與果果，故言開因果。

Question: The Pañcaviṃśatisāhasrikā-prajñāpāramitā clarifies that dharmatā neither arises nor ceases and can bring forth prajñā. The Mahāparinirvāṇa-sūtra says: 'The twelve links of dependent origination neither arise nor cease, up to being neither cause nor fruit, able to generate contemplative cognition.' Since both clarify object and cognition, what difference is there? Answer: Opening and combining are not the same; briefly there are four propositions: 1. Opening cause and fruit, opening object and cognition; 2. Combining cause and fruit, combining object and cognition; 3. Combining cause and fruit, opening object and cognition; 4. Opening cause and fruit, combining object and cognition. Opening cause and fruit and opening object and cognition is that which is clarified in the Prajñā[pāramitā]: in cause there are the wisdom of the path and the wisdom of the aspects of the path; in fruit there are all-knowledge and knowledge of all aspects—this is called opening cause and fruit. Dharmatā can bring forth prajñā as the object of real cognition, and saṃvṛti-satya can bring forth upāya as the object of provisional cognition—this is called opening object and cognition. Next, combining cause and fruit and combining object and cognition is like the meaning of the five natures in the Nirvāṇa: first, the causal nature; second, the cause-of-cause nature; third, the fruitional nature; fourth, the fruit-of-fruit nature; fifth, the neither-cause-nor-fruit nature. These five natures have no two substances. The meaning of the twelve links of dependent origination being able to bring forth is called the object; the meaning of that which is brought forth is called contemplative cognition. Contemplation is fully luminous, and is thus called bodhi. Bodhi is without encumbrance, which is fruit-of-fruit. Yet the twelve links of dependent origination are intrinsically pure in nature, never having been cause or fruit, nor being object or cognition; hence they are named neither cause nor fruit. Since these five natures have no two substances, they merely turn the object into cognition and transform the cause into fruit. Such cause and fruit have never been cause and fruit; therefore the five natures are of one substance, which is called combining cause and fruit and combining object and cognition. Third, combining cause and fruit and opening object and cognition is also like the Pañcaviṃśatisāhasrikā taking prajñā as cause and sarvajñā as fruit: cause and fruit are nondual, the cause of prajñā being transformed into the name of the fruit of sarvajñā. As Master [Kumāra]jīva said, 'Sarvajñā is just old prajñā'—this is called combining cause and fruit. Opening object and cognition means that although dharmatā can generate prajñā, it does not turn the object of dharmatā into prajñā; although saṃvṛti-satya generates upāya, it does not turn the object of saṃvṛti-satya into the cognition of upāya; hence it is called opening object and cognition. Opening cause and fruit and combining object and cognition is also like the Nirvāṇa taking the turning of the object into cognition, hence called combining object and cognition; yet having cause and cause-of-cause, fruit and fruit-of-fruit, it is called opening cause and fruit.