淨名玄論 4.15

4.15

Speaking generally, both cognitions illuminate in accordance with reality, and are together termed 'real'; both possess skillfulness, and are entirely called 'expedient'. Speaking specifically, that prajñā is called 'real' and upāya is called 'expedient' briefly has eight meanings. First, prajñā illuminates the object that is dharmatā; taking its name from that which is illuminated, it is therefore called 'real'. Second, prajñā is born from dharmatā; receiving its name from that which can generate it, it is therefore called 'real'. Third, it illuminates in accordance with reality, so in its very essence it is called 'real'. The treatise says: 'Prajñāpāramitā is real phenomena and is not inverted.' Its essence is free from falsity and is not inverted wisdom; therefore it is called 'real'. Fourth, in contrast to the inverted and unreal wisdom of ordinary persons, prajñā is praised as 'real'. Fifth, in contrast to the two vehicles considering what is not yet real to be real, prajñā is clarified as 'real'. Sixth, in contrast to the function of upāya, with prajñā as the essence, it is therefore called 'real'. Seventh, clarifying the real in contrast to the unreal is not yet the true real; neither unreal nor real is then called the marvelous real. Eighth, the meaning of unreal is dual, while neither unreal nor real is nondual. Both dual and nondual are termed unreal; neither dual nor nondual is then termed 'real'. Therefore the treatise says: 'Observation of thought-marks has already been eliminated, and the phenomena of speech are also extinguished.' Upāya is the name for skillfulness. This meaning has many aspects; here ten pairs are briefly discussed. First, directly illuminating emptiness and existence is called prajñā; practicing emptiness without realizing [its cessation], and engaging existence without attachment, is therefore called upāya. In this illumination and skillfulness there are not two different essences: by means of skillfulness one illuminates, hence it is called 'real'; by means of illumination one is skillful, hence it is called 'expedient'. [An objection] asks: The cognitions that can illuminate are together called real cognition, and the objects that are illuminated are together termed real objects. Within real cognition there is emptiness-cognition and existence-cognition, and within real objects there is the ultimate object and the conventional object; this serves as the parallel. [Question]: Since there are ultimate and conventional, why are both called real objects? [Answer]: Because they are objects of cognition in accordance with reality, they are called real objects, receiving the name from cognition. Furthermore, reality is the ultimate and conventional, not falsely called so; in their very essence they are called real. Second, illuminating emptiness is real, and engaging existence is expedient. As the Dazhidulun says: 'Prajñā brings one into ultimate emptiness; upāya brings one out of ultimate emptiness.' Dharmatā is called 'real'. Prajñā illuminates emptiness, and is therefore called 'real'. Although it illuminates emptiness, it can immediately engage existence; this function being skillful, it is called 'expedient'. [Question]: If so, although it illuminates existence, it can immediately observe emptiness; this function is also skillful, so it should be expedient. [Answer]: Although this illumination is skillful, since real cognition is its essence, its name of 'skillfulness' is concealed and it is given the designation of 'real'. Third, taking internal quiet contemplation as real and external manifestation as provisional. [Question]: How does this meaning differ from the previous one? [Answer]: This clarifies that whether illumination or skillfulness, the meaning of quiet contemplation is entirely called 'real'; because of external manifestation, it is called 'provisional'. Fourth, prajñā is real, and the five pāramitās are expedient. Why is this so? Prajñā is the understanding of emptiness; being the understanding of emptiness, it is called 'real'. The five pāramitās are the practices of existence; being the practices of existence, they are called 'provisional'. [Question]: How does this differ from the above 'illuminating emptiness is real, and engaging existence is provisional'? [Answer]: The former clarified that illuminating emptiness and illuminating existence are both wisdom, and thus distinguished provisional and real by two kinds of understanding. Here, opening the two gates based on understanding and practice, understanding emptiness is real, and the practice of existence is provisional; thus it differs from the above. [Question]: Why are the practices of existence provisional? [Answer]: Although it illuminates emptiness, it can immediately initiate practice. This meaning being skillful, it is called 'provisional'. Fifth, illuminating emptiness is real, and knowing that emptiness is also empty so that one does not realize emptiness is called 'provisional'. Why is this so? The two vehicles do not know that emptiness is also empty, and consider emptiness to be the marvelous culmination; thus it is called mere emptiness, and for this reason they realize emptiness. Bodhisattvas know that emptiness is also empty, which is called unobtainable emptiness; hence they do not realize emptiness and can immediately engage existence; therefore it is called 'provisional'. This clarifies the meaning of repeated emptiness: clarifying the meaning of emptiness is real, and the real meaning is inferior; knowing that emptiness is also empty, one can immediately engage existence, and this function being superior, it is therefore called 'provisional'. Regarding these two wisdoms, there are no different essences. At first, the contemplating mind is not yet marvelous, so it can only illuminate emptiness. Once it becomes increasingly refined and skillful, it then knows that emptiness is also empty. Having known that emptiness is also empty, without destroying conventional designations, it can immediately engage existence. Discussed from beginning to end, it is still a single wisdom; depending on whether it is skillful or not yet skillful, provisional and real are distinguished. Sixth, knowing that the body is suffering, empty, and impermanent is called 'real'; yet not seizing extinction is called 'expedient'. Because the body of saṃsāra is truly a phenomenon of suffering, emptiness, impermanence, and faults, illuminating it in accordance with reality is called 'real'. The two vehicles, knowing this, immediately extinguish it; hence they lack upāya. Bodhisattvas, although knowing it, abide in what ails the body to cultivate themselves and transform others; hence it is expedient. Seventh, directly knowing that bodily illness is neither old nor new is real; yet not being disgusted with and abandoning it is termed 'expedient'. This merely distinguishes provisional and real in terms of the practice of existence. Eighth, Vimalakīrti lodged his trace in Vaiśālī: the unill body is real, and the trace of manifesting illness is provisional. This clarifies provisional and real based on the meaning of unreal and real. Ninth, taking the above illumination of the duality of emptiness and existence as expedient, and illuminating the nonduality of neither emptiness nor existence as real. Neither empty nor existent is the single real truth; illuminating the single real truth is therefore called 'real'. Although neither empty nor existent, emptiness and existence are vividly present; without moving from nonduality, skillfully being able to engage duality is therefore called 'expedient'. Tenth, emptiness and existence are duality, and neither empty nor existent is nonduality; illuminating duality and nonduality are both called 'expedient'. Illuminating neither duality nor nonduality—where Vimalakīrti stopped his words and Śākyamuni shut his room—is then called 'real'. The provisional and the real have many aspects, briefly opened into ten pairs. These ten pairs are a single sequence of pathways, all having support in the sūtras and treatises, and can be applied according to the text.