大乘玄論 4.11

4.11

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.