般若波羅蜜多心經幽贊 2.70

2.70

贊曰：勝空者言，上無聲聞近觀，此無菩薩近觀。能證道名智，所證境名得，有能證智，可有所得；證智非有，所得亦空。如契經言，為求菩薩者說應六波羅蜜多法，唯言無智、得，總合說故。若法非空，初有所行，後可有得，法既非有，初無所行，後何有得？故《大經》言，一切智空，乃至無上菩提亦空。如應者言，菩薩真觀唯非安立，故總說近，亦無智、得。如有頌言：

The Commentary says: The proponent of Superior Emptiness says that while the preceding text negated the proximate contemplation of the śrāvakas, this negates the proximate contemplation of the bodhisattvas. The path that is capable of realizing is called "cognition" (jñāna), and the realm that is realized is called "attainment" (prāpti). If there were a realizing cognition, there could be something attained; but since the realizing cognition does not exist, what is attained is likewise empty. As the sūtra states, when explaining the six pāramitās for seekers of the bodhisattva path, it speaks only of no cognition and no attainment, because it treats them as a composite whole. If dharmas were not empty, there would initially be practice and subsequently there could be attainment; but since dharmas do not exist, there is initially nothing practiced, so how could there subsequently be attainment? Thus the Great Sūtra says: "All cognition is empty, up to and including unexcelled bodhi being also empty." The proponent of Proper Accord says: Because the bodhisattva's true contemplation is exclusively non-conceptual, it speaks generally of the proximate [contemplation] as having neither cognition nor attainment. As a verse states: