淨名玄論 3.10

3.10

Third, distinguishing the essence of the inconceivable. Question: In terms of what dharmas is the inconceivable now explained? Answer: Although dharmas are immeasurable, there are briefly three kinds: first, objects; second, cognitions; third, gates of teaching. Objects are the inconceivable two objects of paramārtha-satya and saṃvṛti-satya; cognitions are the inconceivable two cognitions, provisional and real; teachings refer to the teaching gates of the two truths. These three gates have two kinds of sequence. In terms of that which transforms [i.e., the teacher]: from the two objects of paramārtha-satya and saṃvṛti-satya, the two cognitions of provisional and real are generated; due to the two cognitions of provisional and real, the teaching gates of the two truths are expounded outwardly. Combining these two senses yields two pairs. Cognition being generated from object, and object being illuminated by cognition, is called the pair of generating and illuminating. Internally illuminating the two objects is practice; outwardly revealing the holy speech is teaching: this is the pair of teaching and practice. Next, in terms of the sequence of the three gates for those who are transformed [i.e., the disciples]: receiving the teaching of the two truths generates the two cognitions; the two cognitions then illuminate the two truths. Combining these three senses also forms two pairs. The first is teaching and practice; the second is generation and illumination. The sage expounds in accordance with practice; sentient beings receive the teaching of the two truths and then practice in accordance with the expounding; hence it is called the pair of teaching and practice. By practicing in accordance with the expounding, understanding the teaching and awakening to the principle, the two cognitions are generated; thus the two objects are that which generates and the two cognitions are that which is generated, while the two cognitions are that which illuminates and the two objects are that which is illuminated: this is called the pair of generating and illuminating. Question: Are the two truths of paramārtha-satya and saṃvṛti-satya designations for teachings or appellations for objects? Answer: In terms of that which transforms and that which is transformed, viewed mutually they are different. Speaking in terms of that which transforms: internally illuminating paramārtha-satya and saṃvṛti-satya, they are named objects; outwardly expounding the Dharma for sentient beings based on the two truths, they are named teachings. Speaking in terms of that which is transformed: receiving paramārtha-satya and saṃvṛti-satya, distinguishing paramārtha-satya and saṃvṛti-satya is called teaching; generating the two cognitions due to paramārtha-satya and saṃvṛti-satya, paramārtha-satya and saṃvṛti-satya are called objects. Yet these two truths of paramārtha-satya and saṃvṛti-satya have never been [rigidly] object or teaching. Question: If so, why has it been constantly said that the two truths are teachings, not objects or principles? Answer: This is in terms of expounding the Dharma based on the two truths, hence the two truths are named teachings; if based on generating the two cognitions, then paramārtha-satya and saṃvṛti-satya are named objects. Furthermore, when paramārtha-satya and saṃvṛti-satya express the principle of nonduality, then paramārtha-satya and saṃvṛti-satya are named teachings; when contrasted with the two cognitions, they are called objects. One must not adhere universally [to one view]. Question: One should simply say that the sage internally illuminates the two objects, and outwardly expounds the Dharma for sentient beings based on the two truths; sentient beings receive the teaching of the two truths, generate the two cognitions, and the two cognitions in turn illuminate the two truths. How can it also be said that the teaching of the two truths expresses the principle of nonduality? Answer: This meaning has unfolding and collapsing. If one unfolds principle and teaching as different: speaking in terms of that which transforms, the principle that is awakened to is neither paramārtha-satya nor saṃvṛti-satya, and the cognition that is capable of awakening is also neither real nor provisional. Although the principle is neither paramārtha-satya nor saṃvṛti-satya, for the sake of drawing forth sentient beings, nominal designations are expounded where there are no names and marks; thus the gate of paramārtha-satya and saṃvṛti-satya is unfolded and the Dharma of the two truths is expounded; hence neither paramārtha-satya nor saṃvṛti-satya is the principle, while paramārtha-satya and saṃvṛti-satya are the teachings. As with the gate of the two truths, cognition is also like this. The cognition that awakens to the principle is neither provisional nor real; for the sake of transforming beings, the two cognitions are unfolded. Illuminating the two objects of paramārtha-satya and saṃvṛti-satya with the two cognitions of provisional and real, one outwardly expounds the two truths of paramārtha-satya and saṃvṛti-satya for sentient beings. This is unfolding the meanings of principle, teaching, object, and cognition in terms of that which transforms. Next, explaining principle, teaching, object, and cognition in terms of that which is transformed: the transformed sentient beings receive the two teachings of paramārtha-satya and saṃvṛti-satya, and thereupon awaken to the nondual principle that is neither paramārtha-satya nor saṃvṛti-satya. Having awakened to the nondual principle, they thereupon generate the nondual contemplation; the object that is awakened to being neither paramārtha-satya nor saṃvṛti-satya, the cognition capable of awakening is also neither provisional nor real. Having awakened that the principle is neither being nor non-being, they thereupon recognize that the teaching has paramārtha-satya and saṃvṛti-satya. Awakening to the principle generates the cognition that is neither provisional nor real; recognizing that the teaching has paramārtha-satya and saṃvṛti-satya, they therefore generate the two cognitions of provisional and real. This is unfolding principle, teaching, object, and cognition respectively in terms of that which transforms and that which is transformed.