淨名玄論 4.27

4.27

Question: When upāya engages with existence, how many powers does it possess? Answer: First, it has the skill of illuminating objects; second, it has the power of not realizing emptiness; third, it exhausts the function of practices within existence. Question: Is engaging with existence without attachment the accomplishment of upāya, or the power of prajñā? Answer: Engaging with existence pertains to the accomplishment of upāya; absence of attachment stems from the power of prajñā. Because prajñā is without attachment, within the contemplation of prajñā there is the function of skillful upāya; hence this upāya can be without attachment. Question: How is upāya able not to realize emptiness? Answer: Prajñā illuminates the dharmatā of all phenomena; upāya can then illuminate all phenomena within dharmatā; therefore, not expunging the contemplation of emptiness is termed 'not realizing [emptiness]'. As the Dazhidulun states: "Prajñā brings one into ultimate emptiness, free of all conceptual proliferations; upāya brings one out of ultimate emptiness to adorn the lands and transform people." This confirms the meanings of the various powers above. Bringing one into ultimate emptiness is illuminating dharmatā. Being free of all conceptual proliferations refers to the function of non-attachment and the severing of afflictions. Upāya bringing one out of ultimate emptiness means being guided by prajñā, and is also the power of upāya in not realizing [emptiness], illuminating objects, and initiating practices. Question: Prajñā illuminates the dharmatā of all phenomena; how is upāya able to illuminate all phenomena within dharmatā? Answer: They are called the dharmatā of all phenomena and all phenomena of dharmatā: all phenomena are vividly apparent yet dharmatā; dharmatā is vividly apparent yet all phenomena. All phenomena and dharmatā are not two yet two, two yet constantly not two. The two objects being so, the two wisdoms must also be so. Prajñā illuminates the dharmatā of all phenomena, while upāya can illuminate all phenomena within dharmatā. Question: Although it is dharmatā, it is vividly apparent as all phenomena. When upāya illuminates this, it is called [skillful]; conversely, although they are all phenomena, they are vividly apparent as dharmatā. When prajñā illuminates this, why is it not considered skillful? Answer: In a shared sense, the principle applies equally, as explained above regarding concealment and disclosure. Furthermore, when prajñā illuminates dharmatā and can remain unattached, the two vehicles also share a part in it; hence the meaning of 'skill' is not manifest, so it is not named upāya. Proceeding directly from emptiness to be able to give rise to existence—this function being wondrous, the śrāvakas have no share in it and it belongs solely to bodhisattvas; therefore it is given the name of upāya.