淨名玄論 5.30

5.30

問：以所依名為斷者，為般若斷、為方便斷？答：舊云般若是空慧故斷、方便照有義不斷。今明有得空有二慧俱不能斷、無所得空有俱能斷也。但不二而二，開二慧不同，方便實慧則不斷而斷、實慧方便斷而不斷。問：何故爾耶？答：有所依著是諸煩惱根，實法實相是無著之本。由實相無所依故生般若，般若則無所著，故眾惑清淨，故名斷也。

Question: Taking 'what is depended on' as the meaning of eradication, is it prajñā that eradicates, or upāya that eradicates?

Answer: Formerly it was said that prajñā is the wisdom of emptiness and therefore eradicates, while upāya illuminates existence and therefore does not eradicate. Now I clarify: the two wisdoms of emptiness and existence with grasping are both unable to eradicate; the two wisdoms of emptiness and existence without grasping are both able to eradicate. Yet, not two and yet two, the unfolding of the two wisdoms is different: expedient-real wisdom eradicates without eradicating, and real-wisdom expedient eradicates without eradicating.

Question: Why is this so?

Answer: Having dependence and attachment is the root of all afflictions; the dharmatā of real phenomena is the root of non-attachment. Because dharmatā has nothing to depend on, prajñā is born; prajñā is devoid of attachment, and therefore all delusions are purified; hence it is called eradication.