大乘玄論 4.11

4.11

論開合門第八。二智具有開合四句：一者開於二慧。如前所明，照諸法實相故名波若，照實相諸法稱為漚和。如來內照此二，故有二慧。佛從此二生，故有父有母。外為眾生，還說此二。如《釋論》云「初說波若道，次明方便道。」初明佛母經，次明佛父經。所以波若為十方三世諸佛父母尊經，信之而得大福，毀之而招大罪。問，既以二慧為父母，何者為祖父母耶？答：約境智分之，即實相及諸法二境能發生二智，即祖父母，是故爾炎名為智母。若據眾行為論，由大悲故方有波若，即大悲為波若母。亦由大悲故有方便，是方便之母，即是父義，但合說之耳。此即是開二慧也。問：若以波若為母、方便為父，何故論云「波若為母，般舟三昧為父。」又云「波若母，五度為父。」答：般舟翻為現前，現前者現前見佛。此是有行，故屬方便，名之為父。五度有行，亦屬方便也。次第二合二慧者，明波若與漚和皆是波若。所以然者，波若為體、漚和為用，體即波若之體、用是波若之用，故皆名波若。如來雖說《大品》九十章開於二道，皆稱摩訶波若經，不以後為方便，故知二慧皆名波若。又如論云「以金為種種物，而即是金，更無別體。」又如六度中合方便與實慧皆名波若。問：何以知然？答：餘五度但明五種有行，不辨照知空有。今照空義屬波若，知有義亦屬波若，故知二慧皆名波若，即是合權實皆名實義也。第三合權實皆名權者，照有功用既名為方便，照空之巧亦是方便，故二照同巧，即兩皆方便。又如七地中名方便波羅蜜者，《釋論》云「是時波若清淨反名方便。」以至於六地波若用猶未妙故，不名方便；至七地即波若用妙，故名方便。如七地文，從方便慧起十妙行，雖知三界空而莊嚴三界等，故知二慧皆名方便。對此義，亦得六地有方便與波若皆名波若。又如《勝鬘》云「一乘大方便。」一乘之中，若照空照有、說空說有，皆名方便，以悉是諸佛大善巧故，亦是合二慧為方便也。四者不開不合，即泯上三句明諸法正觀未曾有實亦未曾是權，亦未曾開。亦未曾合，故云「是法不可示，言辭相寂滅。佛不能行，佛不能到。」而今有開合實權者，皆是無名相中為出處眾生，故明開合不同耳。

Section Eight: Opening and Combining. The two gnoses fully possess four propositions of opening and combining: (1) opening into two wisdoms. As explained previously, observing the real mark of all dharmas is called prajñā, and observing all dharmas of the real mark is called upāya. The Tathāgata internally observes these two, so there are two wisdoms. Because the Buddha is born from these two, he has a father and a mother. Externally for sentient beings, he in turn expounds these two. As the Commentary states: 'First expound the path of prajñā, and next explain the path of upāya.' First explain the Mother-of-Buddhas Sūtra, and next explain the Father-of-Buddhas Sūtra. Therefore prajñā is the revered scripture that is the father and mother of the Buddhas of the ten directions and three periods of time; having faith in it one attains great merit, while reviling it incurs great transgression. Question: Since the two wisdoms are taken as father and mother, what are the grandparents? Answer: Distinguishing them in terms of cognitive object and gnosis, the two cognitive objects—the real mark and all dharmas—can give rise to the two gnoses, which are the grandparents; hence jñeya is called the mother of gnosis. If discussing in terms of the manifold practices, it is due to great compassion that prajñā exists, so great compassion is the mother of prajñā; it is also due to great compassion that upāya exists, being the mother of upāya, which is the sense of the father, though they are spoken of combined. This is opening into two wisdoms. Question: If prajñā is taken as the mother and upāya as the father, why does the treatise say, 'Prajñā is the mother, and the pratyutpanna-samādhi is the father'? And also says: 'Prajñā is the mother, and the five perfections are the father'? Answer: Pratyutpanna translates as 'manifest presence'; 'manifest presence' means seeing the Buddha in manifest presence. This is an active practice of existence, so it pertains to upāya and is called the father. The five perfections are active practices of existence, so they also pertain to upāya. Next, the second, combining the two wisdoms: this explains that prajñā and upāya are both prajñā. Why is this? Prajñā is the essence and upāya is the function; the essence is the essence of prajñā and the function is the function of prajñā, so both are named prajñā. Although the Tathāgata expounded the ninety chapters of the Pañcaviṃśatisāhasrikā-prajñāpāramitā-sūtra to open the two paths, both are named the Mahāprajñāpāramitā Sūtra, without taking the latter as expedient; hence we know that both wisdoms are named prajñā. It is also as the treatise says: 'Using gold to make various utensils, they are immediately gold, having no separate essence.' It is also like combining upāya and real wisdom within the six perfections, both being named prajñā. Question: How is this known to be so? Answer: The remaining five perfections merely explain five kinds of active practice of existence, without discerning the observation and knowledge of emptiness and existence. Now the sense of observing emptiness pertains to prajñā, and the sense of knowing existence also pertains to prajñā; hence we know that both wisdoms are named prajñā, which is the meaning of combining provisional and real, both being named real. Third, combining provisional and real so that both are named provisional: since the efficacy of observing existence is named expedient, the skill of observing emptiness is also expedient; thus both observations share skillfulness, so both are expedients. Furthermore, as in the seventh stage being named the perfection of upāya, the Commentary says: 'At that time prajñā is purified and in turn called upāya.' Because up to the sixth stage the function of prajñā is not yet wondrous, it is not called upāya; when reaching the seventh stage, the function of prajñā is wondrous, hence it is called upāya. As the text of the seventh stage states, from expedient wisdom one gives rise to ten wondrous practices, such as adorning the three realms while knowing that the three realms are empty; hence we know that both wisdoms are named expedient. In contrast to this meaning, in the sixth stage both expedient and prajñā may also be named prajñā. Furthermore, as the Śrīmālādevī-sūtra says: 'the great expedient of the Ekayāna.' Within the Ekayāna, whether observing emptiness or observing existence, expounding emptiness or expounding existence, all are named expedient, because all are the great skill-in-means of the Buddhas; this too is combining the two wisdoms into expedient. Fourth, neither opening nor combining: this dissolves the preceding three propositions, clarifying that the correct contemplation of all dharmas has never been real nor ever been provisional, has never been opened nor ever been combined; hence it says: 'This dharma cannot be demonstrated; the marks of verbal expression are quiescent and extinguished. Buddhas cannot practice it; Buddhas cannot reach it.' That there are now opening and combining, real and provisional, is entirely because, amidst that which has no name or mark, for the sake of worldly sentient beings, different openings and combinings are elucidated.