三論玄義 1.12

1.12

次明經論相資。《大品經》云「雖生死道長、眾生性多，菩薩應如是正憶念：生死邊如虛空，眾生性邊亦如虛空，此中無生死往來亦無解脫者。」然既無生死亦無涅槃，則知亦無眾生及以於佛，寧有經之與論耶？故內外並冥、緣觀俱寂。然雖非生死涅槃，而於眾生成生死。故《大品》云「諸法無所有如是有」，既有眾生故有諸佛，既有諸佛便有教門，既有諸佛教門則有菩薩之論。諸佛為眾生失道，是故說經；菩薩為眾生迷經，是故造論。然經有通別，在論亦爾。所言經通者，通為息眾生顛倒、通為開顯道門。所言論通者，諸聖弟子造一切論，亦通為息迷教之病、申明正道。所言經別者，赴大小二緣，說大小兩教。所言論別者，為破大小兩迷，申大小兩教，故有大小二論也。然就經論之中具有能所之義。經以二智為能說，二諦為所說；論以二慧為能說，言教為所說。斯則經論各有能所也。

Next, the mutual aid of sūtra and śāstra is explained. The Pañcaviṃśatisāhasrikā Prajñāpāramitā Sūtra states: "Although the path of saṃsāra is long and the natures of sentient beings are manifold, a bodhisattva should maintain correct mindfulness in this way: the limit of saṃsāra is like empty space, and the limit of sentient beings' natures is likewise like empty space; within this there is no coming and going of saṃsāra, nor is there anyone who is liberated." Thus, since there is neither saṃsāra nor nirvāṇa, it is known that there are also neither sentient beings nor Buddhas; how could there be sūtras and śāstras? Therefore, the internal and external are both obscured, and object and vipaśyanā are both tranquil. Yet, although there is neither saṃsāra nor nirvāṇa, for sentient beings saṃsāra is formed. Thus the Pañcaviṃśatisāhasrikā Prajñāpāramitā Sūtra says: "All dharmas are non-existent, yet thus exist." Since there are sentient beings, there are Buddhas; since there are Buddhas, there are teachings; since there are teachings of the Buddhas, there are the śāstras of bodhisattvas. The Buddhas expound sūtras because sentient beings have lost the path; bodhisattvas compose śāstras because sentient beings are confused about the sūtras. Now, sūtras have both general and particular aspects, and the same is true of śāstras. Regarding what is termed "general to sūtras": generally, they put to rest the inversions of sentient beings, and generally, they open and reveal the gate of the path. Regarding what is termed "general to śāstras": when the noble disciples compose all the śāstras, they likewise generally put to rest the illness of confusion regarding the teaching and clarify the correct path. Regarding what is termed "particular to sūtras": in response to the two capacities of the Great and Small [Vehicles], they teach the two teachings of the Great and Small [Vehicles]. Regarding what is termed "particular to śāstras": to refute the two confusions concerning the Great and Small [Vehicles] and to unfold the two teachings of the Great and Small [Vehicles], there are the two śāstras of the Great and Small [Vehicles]. Furthermore, within sūtras and śāstras, there is the meaning of agent and object. The sūtra takes the two cognitions as that which can expound, and the two truths as that which is expounded; the śāstra takes the two wisdoms as that which can expound, and the verbal teaching as that which is expounded. Thus, sūtra and śāstra each have their own agent and object.