肇論疏 1.31

1.31

Third, explaining the lineage of Upāya and Prajñā, which serves as the fundamental doctrinal basis for the Treatise on the Non-knowing of Prajñā (Bore wuzhi lun). In full Sanskrit pronunciation, it should be said as upāya-kauśalya prajñāpāramitā. Upāya-kauśalya is rendered here as 'skillful means' (upāya). Prajñāpāramitā is rendered here as 'wisdom' (prajñā). Skillful means is provisional wisdom (quanzhi). Wisdom is ultimate wisdom (shizhi). In the ninety chapters of the Pañcaviṃśatisāhasrikā Prajñāpāramitā, Bodhisattva Nāgārjuna took what precedes [the Chapter on] Skillful Means to explain the path of prajñā, and what follows the Chapter on Skillful Means to explain the path of upāya. The Vimalakīrtinirdeśa says: 'Skillful means with wisdom is liberation; skillful means without wisdom is bondage. Wisdom with skillful means is liberation; wisdom without wisdom is bondage.' Now, explaining these two together refers simply to the designations of great wisdom. As for 'the true mark (dharmatā) of all dharmas is called prajñā': the wisdom that contemplates the dharmatā is called prajñā. As for 'being able to not realize the fruit is the function of upāya': [to realize] means to manifest. When śrāvakas contemplate emptiness, they immediately manifest realization; when bodhisattvas contemplate emptiness, they are able to not manifest realization. Why is this so? This principle is profound and marvelous, and sentient beings do not understand it. Bodhisattvas arouse the mind of great compassion, vow to remain in saṃsāra to teach and transform sentient beings, and expound this Dharma for them so that all conscious beings may attain awakening and understanding. This is precisely the power of the bodhisattva's skillful means; hence it is called the function of upāya. As for 'adapting to transform sentient beings is called upāya': 'adapting' (shi) means going; the bodhisattva goes into saṃsāra to teach and transform sentient beings, causing them to awaken to the emptiness of nature (prakṛti-śūnyatā)—this is the wisdom of skillful means. As for 'not being defiled by dust and entanglements is the power of prajñā': ordinary beings involve themselves with existence and mostly give rise to defiled attachment; bodhisattvas involve themselves with existence, knowing that existing dharmas are all empty, and therefore are without defiled attachment toward forms and sounds. This is the power of ultimate wisdom seeing emptiness; hence it is called the power of prajñā. As for 'Thus the gate of prajñā contemplates emptiness, and the gate of upāya engages with existence': contemplating emptiness is ultimate wisdom; engaging with existence is provisional wisdom. As for 'Engaging with existence, they never begin to be deluded about emptiness, so they constantly abide in existence without being defiled', and so on: this re-explains the two preceding meanings. 'Never begin to' means having never at any time. When bodhisattvas engage with existence, they have never been deluded about emptiness; because they constantly know that dharmas are empty, they can dwell in saṃsāra without giving rise to defiled attachment. This explains the previous phrase, 'not being defiled by dust and entanglements is the power of prajñā.' As for 'Not being weary of existence, they contemplate emptiness, so in contemplating emptiness they do not realize it': the bodhisattva engages with existence without giving rise to exhaustion and weariness, and is able to contemplate emptiness. In contrast to the preceding statement, 'engaging with existence not being deluded about emptiness,' this states, 'contemplating emptiness not being weary of existence.' Because in contemplating emptiness they are not weary of existence, in contemplating emptiness they do not immediately realize the fruit. As for 'This means that in the power of a single thought, both provisional and ultimate wisdom are complete': engaging with existence without being deluded about emptiness means there is ultimate [wisdom] within the provisional; contemplating emptiness without being weary of existence means there is provisional [wisdom] within the ultimate. The first statement that 'in the power of a single thought, provisional and ultimate wisdom are complete' means that there is ultimate within the provisional. The subsequent statement that 'in the power of a single thought, provisional and ultimate wisdom are complete' means that there is provisional within the ultimate. As for 'consider this carefully', and so on: if one considers it closely, one will see it.