大乘玄論 4.9

4.9

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.