淨名玄論 5.4

5.4

Question: What is taken as the object that can bring forth cognition? Answer: The Tathāgata always preaches the Dharma relying on the two truths; therefore the two truths are called the teaching. Because they can generate the two cognitions, the two truths are called the object. Dharma Master Tanying of the Guanzhong region commented on the Madhyamaka-śāstra, having personally received Master [Kumāra]jīva's spoken intent. Master [Kumāra]jīva said: 'Those who will transmit my work—are they not entrusted to Daorong, Tanying, and Sengrui!' Master [Tan]ying's preface on the two truths says: 'Because of paramārtha-satya, there is no existence; because of saṃvṛti-satya, there is no nonexistence. Because it is ultimate, there is no existence, yet though nonexistent it exists; because it is conventional, there is no nonexistence, yet though existent it is nonexistent. Though nonexistent it exists, not stagnating in nonexistence; though existent it is nonexistent, not encumbered by existence. Not stagnating in nonexistence, the view of annihilation is extinguished; not encumbered by existence, attachment to permanence melts like ice. When all such extremes are stilled, it is called the middle.' Examining this meaning: because it is ultimate there is no existence, yet though nonexistent it exists—this is precisely establishing all dharmas without moving from the true limit. Because it is conventional there is no nonexistence, yet though existent it is nonexistent—this is precisely preaching dharmatā without destroying conventional designations. Because dharmatā is preached without destroying conventional designations, although called conventional designations, they are clearly dharmatā. Because all dharmas are established without moving from the true limit, although called the true limit, it is clearly all dharmas. Because the true limit is clearly all dharmas, one does not stagnate in nonexistence; because all dharmas are clearly dharmatā, one is not encumbered by existence. Not encumbered by existence, it is not permanent; not stagnating in nonexistence, it is not annihilated: this is the madhyamā pratipad. Arising from these two truths, the two cognitions are brought forth: through understanding dharmatā in all dharmas, upāya-prajñā is born; through awakening to all dharmas in dharmatā, prajñā-upāya is born. Upāya-prajñā is clearly upāya; prajñā-upāya is clearly prajñā. Because upāya is clearly prajñā, one does not cling to existence; because prajñā is clearly upāya, one does not stagnate in nonexistence. Not encumbered by existence, attachment to permanence melts like ice; not stagnating in nonexistence, the view of annihilation is extinguished. When all such extremes are stilled, it is called the contemplation of the middle. Therefore, the madhyamā pratipad of the two truths in turn gives rise to the contemplation of the middle of the two cognitions. Contemplating the contemplation of the middle of the two cognitions in turn illuminates the madhyamā pratipad of the two truths. Thus the object accords with cognition, and cognition accords with the object; the object is called the object of cognition, and therefore cognition is called the cognition of the object. Once the two objects are correct, then the meaning of the two cognitions is clear; hence one must rely on illusory objects to clarify cognition. That the two vehicles do not obtain the two cognitions is precisely because they do not see these two truths; that they do not obtain the correct contemplation is also because they do not see that the two truths are precisely the madhyamā pratipad.