大乘玄論 4.9

4.9

長短門第六。總論眾經，具有四句：一實智長權智短、二權長實短、三俱長、四俱短。實智長權智短者，此約動靜以分二智。靜鑒空有為實，故實義即長；外反動為權，權但是有用，所以為短。問：內靜鑒空有實智既長，外動雙說空有，如說二諦。又雙現空有，如文殊為世王現虛空身，又示丈六千尺之身。若爾，動用亦通空有，則二智俱長。答：雖外說空有，但從鑒有智起，故權為短也。所言權長實短者，此約鑒空為實、照有為權分於二智。照空為實，實智唯是靜鑒，故名為短。照有為權，權備動靜，內照根藥為靜、外應病授藥為動，權通動靜故言長也。二智俱長者，就空有以分權實，實智照空、權智鑒有。鑒有之中，明動靜二有；實智照空，動靜皆空，是故二智無有長短。二智俱短者，但就有中以分於二：內靜鑒有為實、外動用為權，故俱短也。亦如《淨名》不病之身為實、示疾之義為權。問：但就有智開於權實，就照空智亦得開之？答：實智明二不二義，又當其體，是故不開。權智是不二二義，又為其用，所以開兩。若欲為類，照生空之淺為權，鑒法空之深為實。又二乘之空名為權空，菩薩之空稱為實空。照此權實二空，亦得為權實二智。

Section Six: Relative Length [of the Two Gnoses]. Generally discussing the various scriptures, there are four propositions: (1) real gnosis is long and provisional gnosis is short; (2) provisional is long and real is short; (3) both are long; (4) both are short. Regarding 'real gnosis is long and provisional gnosis is short': this distinguishes the two gnoses in terms of quiescence and activity. Quiescently inspecting emptiness and existence is real, so the real meaning is 'long'; externally responding with activity is provisional, and the provisional merely has application, which is why it is 'short'. Question: If the internal quiescent inspection of emptiness and existence is long as real gnosis, externally in activity one also speaks of both emptiness and existence, as in expounding the two truths; furthermore, one doubly manifests emptiness and existence, as when Mañjuśrī manifested a body of empty space for King Ajātaśatru and also displayed a body of sixteen feet and a thousand cubits. If so, active application also extends to emptiness and existence, so both gnoses should be 'long'. Answer: Although externally one expounds emptiness and existence, this merely arises from the gnosis inspecting existence, so the provisional is 'short'. What is meant by 'provisional is long and real is short' distinguishes the two gnoses in terms of inspecting emptiness as real and observing existence as provisional: observing emptiness is real, and real gnosis is solely quiescent inspection, hence termed 'short'; observing existence is provisional, and the provisional is complete with both quiescence and activity—internally observing faculties and remedies is quiescence, while externally dispensing remedies in response to disease is activity—since the provisional extends through quiescence and activity, it is said to be 'long'. Regarding 'both gnoses are long': distinguishing the provisional and real with respect to emptiness and existence, real gnosis observes emptiness and provisional gnosis inspects existence. Within the inspection of existence, both quiescent and active existence are explained; real gnosis observes emptiness, and both quiescence and activity are empty; therefore neither gnosis has length or shortness. Regarding 'both gnoses are short': this merely divides two within existence—internally and quiescently inspecting existence is real, while externally operating in activity is provisional, hence both are 'short'. It is also like the Vimalakīrtinirdeśa where the unailing body is real and the sense of displaying illness is provisional. Question: If one opens provisional and real merely within the gnosis of existence, may one also open them within the gnosis observing emptiness? Answer: Real gnosis explains the sense of non-duality within duality, and moreover corresponds to its essence, so it is not opened. Provisional gnosis is the sense of duality within non-duality, and moreover constitutes its function, which is why it is opened into two. If one wishes to make an analogy, observing the shallowness of emptiness of persons is provisional, while inspecting the depth of emptiness of dharmas is real. Furthermore, the emptiness of the two vehicles is called provisional emptiness, while the emptiness of bodhisattvas is called real emptiness. Observing these two emptinesses, provisional and real, may also constitute provisional and real gnoses.