[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [三論玄義](https://indike.org/pramana/in.bauddha.taisho.1852) › 1.13 # 三論玄義 1.13 三論玄義 1.13 - **Language:** Classical Chinese ### [1.13](https://indike.org/pramana/in.bauddha.taisho.1852.1.13) 次明經論能所絞絡。有四句不同：一者經能為論所、二者經所為論能、三者論能為經所、四者論所為經能。經能為論所者，如來二智即是論主所悟。故《法華》明，今昔兩教為直往菩薩及迴小向大之人，並令悟入佛慧。故〈涌出品〉云「是諸眾生始見我身、聞我所說，即便信受入如來慧。」此明昔教為直往菩薩入佛慧也。次云「除先修習學小乘者，我今亦令得聞是經入於佛慧。」此明今教迴小之人入於佛慧。故今昔兩教同明為入佛慧，則知佛慧是所悟也。次明經所為論能者，經所即是二諦，能發生論主二慧故。佛之二諦為能生，論主二慧為所生也。次明論能為經所者，論主二慧由經發生也。次明論所為經能者，論主言教能申佛二諦也。次會四句為二句。經若能若所並是能資，論若能若所皆是所資。又論若能若所悉為能申，經若能若所悉是為所申。故合成一能一所也。次泯一句以歸無句，以能而為所則能非定能，以所而為能則所非定所。以能非定能，是則非能；所非定所，是則非所。故非能非所、非經非論、非佛非菩薩，不知何以目之，故稱正法，強名中實也。問：能非定能是則非能，所非定所是則非所。出何文耶？答：《中論．然可然品》云「若法因待成，是法還成待。今則無因待，亦無所成法。」即其證也。 > Next, the interweaving of agent and object in sūtra and śāstra is explained. There are four different propositions: first, the sūtra's agent is the śāstra's object; second, the sūtra's object is the śāstra's agent; third, the śāstra's agent is the sūtra's object; fourth, the śāstra's object is the sūtra's agent. That the sūtra's agent is the śāstra's object means that the Tathāgata's two cognitions are precisely that which the author of the śāstra awakens to. Thus the Saddharmapuṇḍarīka explains that both the present and past teachings cause straight-going bodhisattvas and those who turn from the Small toward the Great to awaken and enter the Buddha's wisdom. Therefore the "Bodhisattvas Emerging from the Earth" chapter says: "When these sentient beings first saw my body and heard what I taught, they immediately had faith and accepted it, entering the Tathāgata's wisdom." This explains that the past teaching caused straight-going bodhisattvas to enter the Buddha's wisdom. Next it says: "Excepting those who previously practiced and studied the Small Vehicle, I now also cause them to hear this sūtra and enter the Buddha's wisdom." This explains that the present teaching causes those who turn from the Small to enter the Buddha's wisdom. Thus, both the present and past teachings identically explain entering the Buddha's wisdom; hence it is known that the Buddha's wisdom is that which is awakened to. Next, explaining that the sūtra's object is the śāstra's agent: the sūtra's object is precisely the two truths, because they can generate the two wisdoms of the author of the śāstra. The Buddha's two truths are that which can generate, and the two wisdoms of the author of the śāstra are that which is generated. Next, explaining that the śāstra's agent is the sūtra's object: the two wisdoms of the author of the śāstra are generated by the sūtra. Next, explaining that the śāstra's object is the sūtra's agent: the verbal teaching of the author of the śāstra can unfold the Buddha's two truths. Next, integrating the four propositions into two propositions: the sūtra's agent and object are both that which can provide aid; the śāstra's agent and object are both that which receives aid. Furthermore, the śāstra's agent and object are both that which can unfold; the sūtra's agent and object are both that which is unfolded. Thus they combine into a single agent and a single object. Next, eliminating the single proposition to return to no proposition: using the agent as the object, the agent is not definitively the agent; using the object as the agent, the object is not definitively the object. Because the agent is not definitively the agent, it is thus not an agent; because the object is not definitively the object, it is thus not an object. Therefore, there is neither agent nor object, neither sūtra nor śāstra, neither Buddha nor bodhisattva; not knowing how to designate it, we call it the true Dharma, and forcibly name it the middle and real. Question: "The agent is not definitively the agent, and is thus not an agent; the object is not definitively the object, and is thus not an object"—from which text does this come? Answer: The "Examination of Fire and Fuel" chapter of the Madhyamakaśāstra states: "If a dharma is established in dependence, that dharma in turn becomes that which is depended upon. Now, there is neither dependency, nor is there any dharma that is established." This is its proof. > — English (machine translation) (machine translation) - [Previous: 1.12](https://indike.org/pramana/in.bauddha.taisho.1852.1.12) - [Next: 1.14](https://indike.org/pramana/in.bauddha.taisho.1852.1.14) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1852.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1852~en-mt.1.13) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1852.1.13](https://indike.org/pramana/in.bauddha.taisho.1852.1.13) · Pramāṇa