淨名玄論 4.25

4.25

Question: Why is prajñā the essence, and why is upāya the function? Answer: Dharmatā is the root; prajñā illuminates dharmatā, and therefore prajñā is also the root, and is thus the essence. The various phenomena are the branches; upāya illuminates the various phenomena, and therefore upāya is the function. Question: How is it known that dharmatā is the root? Answer: The first fascicle of the [Dazhidu]lun states: "The three siddhāntas can be refuted; the paramārtha-siddhānta cannot be refuted; it destroys all verbal expression and surpasses all conceptual proliferation." The paramārtha-siddhānta is precisely dharmatā. The treatise also states: "Apart from dharmatā, all is called Māra." Thus one knows that dharmatā is the root. Furthermore, because of delusion regarding dharmatā there are the six destinies, and through awakening to dharmatā there are the three vehicles; hence dharmatā is the origin of delusion and awakening, and is therefore called the root. This is termed 'real' in opposition to what is illusory; if there were no illusion, there would also be no reality. As stated before: it is neither object nor cognition, neither fruit nor cause. It is not like the ancient traditions that held there is an inherently existent object of dharmatā. Question: If prajñā is the root, then prajñā would be superior and upāya inferior. Why is the sixth bhūmi named prajñā, while the seventh bhūmi is called upāya? Answer: Although gold is the substance, before it is fashioned into an artistic vessel, the gold is inferior. When gold is worked into an artistic object, the artistry is superior to the gold. Although on the sixth bhūmi one attains the essence of prajñā, one has not yet attained its wondrous function; thus, speaking of prajñā, it is inferior. When reaching the seventh bhūmi, one attains the wondrous function of prajñā, which is called upāya; thus upāya is superior. Therefore the treatise states: "When prajñā is purified, it transforms and is named upāya." This word 'transforms' means: when the wisdom that illuminates emptiness is not yet able to engage with existence and this wisdom of emptiness is not yet skillful, it is merely named prajñā; when the wisdom that illuminates emptiness can directly engage with existence, it shifts in name and is called upāya. Question: Since it transforms and is named upāya, it should lose the name of prajñā, and then there would not be two wisdoms. Why is this so? Because at the time of prajñā there is not yet upāya, and upon attaining upāya there is no longer prajñā. Answer: The two wisdoms do not have two separate essences: the wisdom of emptiness that is skillful is called upāya-prajñā; the skillfulness of the wisdom of emptiness is called prajñā-upāya. It is like the artistry of gold and the artistic gold: the artistry does not lose the gold, [though] the gold [initially] had no artistry.