大乘玄論 4.10

4.10

Section Seven: The Six Gnoses. When the Upādhyāya of Xinghuang formerly lectured on this sūtra, he clarified six kinds of paired gnosis, taking them as three pairs: namely, expedient real and provisional real; real expedient and provisional expedient; expedient provisional and real provisional. Thus there are two reals, two provisionals, and two expedients. As for the 'expedient real': contrasting it with the expedient to discern the real, the wisdom that knows the real mark is therefore called real. Regarding 'provisional real', there are generally two meanings: First, discerning it in terms of the bodhisattva, as observing existence is provisional; within this provisional one further explains the real, as internally and quiescently inspecting faculties and remedies is real, and externally responding with activity is provisional, hence called 'provisional real'. It is also like the unailing body being the real within the provisional, which likewise explains the 'provisional real'. Second, clarifying provisional and real in terms of the śrāvaka: the two vehicles' gnosis observing things in concrete events is provisional, while their inspection of the principle of suffering and emptiness is real. Now, looking at the small from the standpoint of the great, clarifying the real of the two vehicles is merely a provisional explanation of the real, not the ultimate real. Next, as for the pair called 'real expedient and provisional expedient': 'real expedient' is named real expedient in contrast to the gnosis observing the real mark; 'provisional expedient' clarifies the expedient of the two vehicles in contrast to the above-mentioned real of the two vehicles—this is merely the provisional expedient. Third, regarding the pair called 'real provisional and expedient provisional': 'real provisional' means that from the real one gives rise to the provisional, hence it is called real provisional. For instance, observing both emptiness and existence is called real, but merely taking external function designates it as provisional. Furthermore, as for 'real provisional', the provisional of the two vehicles is a false provisional, whereas the provisional of the bodhisattvas is named the real provisional. As for 'expedient provisional', this takes observing emptiness as real and observing existence as expedient. Within the expedient one further gives rise to the provisional, as internally observing existence is real and externally operating in activity is provisional. These six gates establish the meaning of long and short.