淨名玄論 5.9

5.9

Question: The Pañcaviṃśatisāhasrikā-prajñāpāramitā clarifies that dharmatā neither arises nor ceases and can bring forth prajñā. The Mahāparinirvāṇa-sūtra says: 'The twelve links of dependent origination neither arise nor cease, up to being neither cause nor fruit, able to generate contemplative cognition.' Since both clarify object and cognition, what difference is there? Answer: Opening and combining are not the same; briefly there are four propositions: 1. Opening cause and fruit, opening object and cognition; 2. Combining cause and fruit, combining object and cognition; 3. Combining cause and fruit, opening object and cognition; 4. Opening cause and fruit, combining object and cognition. Opening cause and fruit and opening object and cognition is that which is clarified in the Prajñā[pāramitā]: in cause there are the wisdom of the path and the wisdom of the aspects of the path; in fruit there are all-knowledge and knowledge of all aspects—this is called opening cause and fruit. Dharmatā can bring forth prajñā as the object of real cognition, and saṃvṛti-satya can bring forth upāya as the object of provisional cognition—this is called opening object and cognition. Next, combining cause and fruit and combining object and cognition is like the meaning of the five natures in the Nirvāṇa: first, the causal nature; second, the cause-of-cause nature; third, the fruitional nature; fourth, the fruit-of-fruit nature; fifth, the neither-cause-nor-fruit nature. These five natures have no two substances. The meaning of the twelve links of dependent origination being able to bring forth is called the object; the meaning of that which is brought forth is called contemplative cognition. Contemplation is fully luminous, and is thus called bodhi. Bodhi is without encumbrance, which is fruit-of-fruit. Yet the twelve links of dependent origination are intrinsically pure in nature, never having been cause or fruit, nor being object or cognition; hence they are named neither cause nor fruit. Since these five natures have no two substances, they merely turn the object into cognition and transform the cause into fruit. Such cause and fruit have never been cause and fruit; therefore the five natures are of one substance, which is called combining cause and fruit and combining object and cognition. Third, combining cause and fruit and opening object and cognition is also like the Pañcaviṃśatisāhasrikā taking prajñā as cause and sarvajñā as fruit: cause and fruit are nondual, the cause of prajñā being transformed into the name of the fruit of sarvajñā. As Master [Kumāra]jīva said, 'Sarvajñā is just old prajñā'—this is called combining cause and fruit. Opening object and cognition means that although dharmatā can generate prajñā, it does not turn the object of dharmatā into prajñā; although saṃvṛti-satya generates upāya, it does not turn the object of saṃvṛti-satya into the cognition of upāya; hence it is called opening object and cognition. Opening cause and fruit and combining object and cognition is also like the Nirvāṇa taking the turning of the object into cognition, hence called combining object and cognition; yet having cause and cause-of-cause, fruit and fruit-of-fruit, it is called opening cause and fruit.