淨名玄論 5.32

5.32

Question: If prajñā is unhindered and sarvajña is liberation, can one say that the stages prior to the bhūmis are unhindered and the first bhūmi is liberation? Answer: Someone said: It can indeed be like this. In the Hīnayāna, before the acceptance of suffering (duḥkhe dharmajñānakṣānti) one has not practiced for long, so there is only suppression, not severance. In the Mahāyāna, before the bhūmis the practice is accumulated over time, and therefore one can sever. We now say this is not so; the meanings of the Great and Small Vehicles differ vastly in superiority and inferiority. Yet the Tathāgata's formulations are broadly similar. In the Hīnayāna, the seven expedient stages suppress and the acceptance of suffering severs; in the Mahāyāna, the thirty minds suppress and the first bhūmi severs. Within the first bhūmi itself, both direct severance by the unhindered [path] and obstructive severance by liberation are distinguished, as explained above. Question: Does the unhindered [path] fixate into liberation, or does the unhindered [path] perish and liberation arise? Answer: The Abhidharma holds that it perishes; the Tattvasiddhi-śāstra holds that it transforms. The refutation of these two views has been clarified elsewhere; we now state it briefly. If the adamantine [mind] perishes and the Buddha-fruit exists, how could prajñā change its name to sarvajña? If one transforms the adamantine [mind] to become a Buddha, how could an impermanent dharma be transformed into the permanent? What we clarify now possesses both transformation-and-perishing and non-transformation-and-non-perishing. Comprehending that the adamantine [mind] is originally unborn and unceasing, the adamantine [mind] is therefore the Buddha; hence there is neither transformation nor perishing. Therefore the sūtra states: "All sentient beings are originally in quiescence and do not become extinguished again." With respect to the deluded mind, the view of arising and ceasing is stilled; hence it is called "perishing." In terms of one who comprehends: previously believing in arising and ceasing, one now realizes there is no arising and ceasing; hence it is called "transforming." When the three texts are integrated, their meaning does not contradict.