淨名玄論 5.10

5.10

問：《涅槃》既轉境為智言合境智者，亦轉因為果，何故非合因果耶，答：文開因與因因、果與果果，故言開因果。而取境智並作因因之名，沒境智之稱，故言合境智也。問：《涅槃》、《般若》何故開合？答：《涅槃》就十二因緣辨境智義，欲明一切眾生皆有佛性。眾生則是十二因緣，十二因緣能生則境、所生則智，更無二體，故明合境智也。《大品》辨實相能生般若，所生即菩薩觀智，是有為般若，能生實相即無為般若，故不轉無為般若成有為般若，故開境智。故《般若》明不二二、《涅槃》辨二不二，故二經同明境智，境智不同。

Question: Since the Nirvāṇa [Sūtra] transforms the object into cognition and is thus called combining object and cognition, it also transforms cause into effect; why then is it not [called] combining cause and effect? Answer: The text unfolds cause and cause-of-cause, effect and effect-of-effect; hence it is called unfolding cause and effect. Yet taking object and cognition, it makes them both under the name of cause-of-cause and eliminates the designations of object and cognition; hence it is called combining object and cognition. Question: Why do the Nirvāṇa and the Prajñā unfold and combine [them differently]? Answer: The Nirvāṇa explains the meaning of object and cognition in terms of the twelve links of dependent origination, wishing to clarify that all sentient beings have the Buddha-nature. Sentient beings are precisely the twelve links of dependent origination: that the twelve links of dependent origination can produce is the object, and what is produced is cognition; they have no two different essences, so it clarifies the combination of object and cognition. The Pañcaviṃśati clarifies that dharmatā can produce prajñā: what is produced is the bodhisattva's contemplative cognition, which is saṃskṛta-prajñā; that which can produce [it], dharmatā, is asaṃskṛta-prajñā. Hence it does not transform asaṃskṛta-prajñā into saṃskṛta-prajñā, and thus unfolds object and cognition. Therefore the Prajñā clarifies the non-duality of duality, and the Nirvāṇa explains the duality of non-duality; thus, although both sūtras alike clarify object and cognition, object and cognition are different [in each].