淨名玄論 5.18

5.18

問：《大品》何故以境智為無為是正、涅槃以因果為無為是正耶？答：《大品》說菩薩行，實相生於般若，般若故有區和，是故以境智無正。涅槃正明果得，故生死因位以來皆是無常，如來法身始是常住。《涅槃》正辨果法，故以因果為無為是正宗也。涅槃教起，正為無常之執，故開常住、三一空有，前教已明，故但略說。

Question: Why does the Pañcaviṃśati take object and cognition as saṃskṛta and asaṃskṛta as primary, while the Nirvāṇa takes cause and effect as saṃskṛta and asaṃskṛta as primary? Answer: The Pañcaviṃśati speaks of the bodhisattva's practice: dharmatā produces prajñā, and due to prajñā there is upāya; therefore it takes object and cognition as primary. The Nirvāṇa directly clarifies fruitional attainment; therefore, from saṃsāra up through the causal stages, all is impermanent, and only the Tathāgata's dharmakāya is eternally permanent. The Nirvāṇa directly distinguishes fruitional phenomena; hence taking cause and effect as saṃskṛta and asaṃskṛta is its primary doctrine. The teaching of the Nirvāṇa arose directly for the sake of the attachment to impermanence; hence it discloses eternal permanence. As for the three and the one, and emptiness and existence, the previous teachings had already clarified them, so it only states them briefly.