三論玄義 1.13

1.13

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.