般若波羅蜜多心經幽贊 2.74

2.74

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.