般若波羅蜜多心經幽贊 2.74

2.74

餘位執種猶未斷，故觀不分明，謂有二取；破實能取故說無智，破實所取復言無得。又於二法俱遮二取，別遮二取說為無得，能、所得故；遮有妙用故言無智，照斷能故。此釋皆除遍計所執，依他幻事非定智、得，真如體寂都無二相，故依三性皆說為無，非真智生一切非有，說智及智處俱名般若，真無相取，不取相故。

In the other stages, because the seeds of grasping are not yet severed, contemplation is not distinct and one supposes there to be the two graspings. To refute a real grasper, it says "no cognition"; to refute a real grasped, it further says "no attainment." Furthermore, with respect to both dharmas, the two graspings are negated together; but in a differentiated sense, negating the two graspings is called "no attainment," on the grounds of capable [of attaining] and object attained. Negating wonderful function is called "no cognition," on the grounds of the capacity to illuminate and sever. These explanations all eliminate the parikalpita. The dependent, being like an illusion, is not definitive cognition or attainment; the essence of suchness is tranquil and utterly devoid of the two marks. Therefore, relying on the three natures, they are all spoken of as non-existent. It is not that when true cognition arises everything is non-existent. Both cognition and the object of cognition are called prajñā, because true [cognition] is without the grasping of marks and does not grasp marks.