淨名玄論 4.20

4.20

問：何故但立此，不多不小？答：凡有三義，實相為能生之境、觀照為所生之智、文字為能詮之文，要具此三，不得增減。又合此三，以為三雙。實相為境、觀照為智，謂境智一雙。境智為所詮、文字為能顯，能所一雙。境智即自行、為眾生說故有文字，自行化他一雙。二者實相即無為般若、觀照即有為般若。所以然者，論云「諸法實相者，心行言語斷，無生亦無滅，寂滅如涅槃。」實相既無生滅，故是無為般若。實相能生觀智，觀智始生，故名有為般若。一切般若唯有此二。詮此有為無為，名文字般若。文字從所詮為名，通為無為；當體明之，有為所攝。三者實相常無為般若，文字是有為般若，觀照亦通為無為。菩薩累猶未盡，則未免生滅，故名有為。佛則無惑不淨，無復生滅，故是無為般若。問：何故有煩惱即有生滅耶？答：以有煩惱，不得了悟本自無生，故有生滅。若無煩惱，即悟觀心本自無生，即是無為。不言轉有為般若故成無為也。故此三門，總攝境智為無為理教因果，故立三也。

Question: Why are only these established, neither more nor less? Answer: There are three meanings: dharmatā is the generating object; contemplative illumination is the generated cognition; written words are the expressing text. It must possess these three, neither added to nor subtracted from. Furthermore, combining these three forms three pairs: dharmatā is the object and contemplative illumination is cognition, forming the pair of object and cognition. Object and cognition are what is expressed, and written words are what make them manifest, forming the pair of the expressed and the expressing. Object and cognition are one's own practice, and because they are spoken for sentient beings there are written words, forming the pair of one's own practice and transforming others. Second, dharmatā is asaṃskṛta prajñā, and contemplative illumination is saṃskṛta prajñā. Why so? The treatise says: "The dharmatā of all phenomena is where mental activity and speech are severed, without arising and without ceasing, tranquil like nirvāṇa." Since dharmatā has neither arising nor ceasing, it is asaṃskṛta prajñā. Dharmatā can generate contemplative cognition; when contemplative cognition first arises, it is called saṃskṛta prajñā. All prajñā consists solely of these two. Expressing this saṃskṛta and asaṃskṛta is called prajñā as written words. Written words take their name from what is expressed, so they encompass both saṃskṛta and asaṃskṛta; when explained in terms of their own essence, they are subsumed under the saṃskṛta. Third, dharmatā is eternally asaṃskṛta prajñā, written words are saṃskṛta prajñā, and contemplative illumination also extends to both saṃskṛta and asaṃskṛta. When a bodhisattva's defilements are not yet exhausted, they have not escaped arising and ceasing, and so it is called saṃskṛta. In the Buddha, there is no delusion that is not purified, with no further arising or ceasing, and so it is asaṃskṛta prajñā. Question: Why is it that when there are afflictions, there is arising and ceasing? Answer: Because of afflictions, one cannot fully realize what is originally unarisen, and therefore there is arising and ceasing. If there are no afflictions, one immediately realizes that the contemplating mind is originally unarisen, which is asaṃskṛta. It is not said that transforming saṃskṛta prajñā thereby creates asaṃskṛta. Therefore, these three gates comprehensively subsume object and cognition, saṃskṛta and asaṃskṛta, principle and teaching, cause and fruit; thus three are established.