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# 淨名玄論 3.14

淨名玄論 3.14

- **Language:** Classical Chinese

### [3.14](https://indike.org/pramana/in.bauddha.taisho.1780.3.14)

次、明實智不思議者，若以照空為實、照有為權者，此之實智即是般若。般若所鑒實相，百非斯絕、四句皆忘。能鑒般若亦如實而照。故《釋論》云「般若波羅蜜，實法不顛倒。念想觀已除，言語法亦滅。」故是實智不思議。又波若照實相，不見智為能照、境為所照。故經云「菩薩與波若相應，不見相應、不見不相應。」《釋論》云「緣是一邊、觀是一邊，離是二邊，名為波若。」境智不二，豈其不可思議耶。又不見境智二，亦不見不二，如是五句畢竟盡，而能照所照宛然不失，故名實相不思議也。

> Next, clarifying the inconceivable real cognition: if illuminating emptiness is real and illuminating existence is provisional, this real cognition is prajñā. The dharmatā surveyed by prajñā is devoid of the hundred negations and oblivious to all of the catuṣkoṭi. Prajñā, which is capable of surveying, also illuminates in accordance with reality. Thus the Dazhidulun says: 'Prajñāpāramitā / is real dharma, not inverted. / Thoughts, conceptions, and contemplations are already eliminated, / and the dharmas of speech are also extinguished.' Hence it is the inconceivable real cognition. Furthermore, prajñā illuminates dharmatā without seeing cognition as that which illuminates and object as that which is illuminated. Therefore the sūtra says: 'When a bodhisattva accords with prajñā, he sees neither according nor non-according.' The Dazhidulun says: 'The object is one extreme, the contemplation is one extreme; departing from these two extremes is called prajñā.' Object and cognition are nondual; how could this not be inconceivable! Furthermore, it sees neither the duality of object and cognition, nor does it see nonduality; in this way, the five propositions are completely exhausted, yet that which illuminates and that which is illuminated are clearly evident and not lost; hence it is called the inconceivable dharmatā.  
> — English (machine translation) (machine translation)

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## Translations (1)

- [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1780~en-mt.3.14) — English, machine translation

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Source: [https://indike.org/pramana/in.bauddha.taisho.1780.3.14](https://indike.org/pramana/in.bauddha.taisho.1780.3.14) · Pramāṇa
