淨名玄論 5.5

5.5

問：般若照諸法實相、漚和照實相諸法，則般若不照諸法、漚和不照實相，將非限局聖心失無礙妙用？答：般若為漚和之體、漚和是般若之用，體鑒實相、用照諸法，故開此二門，智無不圓、照無不盡。若同照實相、並鑒諸法，則二境不分、兩慧無別。問：舊說亦然，與今何異？答：般若體非不能照諸法，但用既照，不煩般若照耳。若用既照諸法，而體復照者，則一境二照。既一境二照，亦應二境一智生，是故但明般若照實相、漚和照諸法。舊義般若不能照諸法、漚和不能知實相，雖復並觀，智用恒別，則是格局聖心、封執二見也。

Question: If prajñā illuminates the dharmatā of all dharmas and upāya illuminates all dharmas of dharmatā, then prajñā does not illuminate all dharmas and upāya does not illuminate dharmatā. Would this not circumscribe the noble mind and forfeit its unimpeded, wondrous function? Answer: Prajñā is the essence of upāya, and upāya is the function of prajñā. Essence discerns dharmatā, and function illuminates all dharmas. Therefore, by opening these two gates, cognition is entirely complete and illumination is utterly exhaustive. If both equally illuminated dharmatā and together discerned all dharmas, then the two objects would not be distinguished, and the two wisdoms would have no difference. Question: The old explanations also hold this; how does it differ from the present one? Answer: It is not that the essence of prajñā cannot illuminate all dharmas; but since function already illuminates them, there is no need to trouble prajñā to illuminate them. If, when function has already illuminated all dharmas, essence were to illuminate them again, then for one object there would be two illuminations. And if there were two illuminations for one object, then two objects should also produce a single cognition. Therefore we only explain that prajñā illuminates dharmatā and upāya illuminates all dharmas. Under the old meaning, prajñā could not illuminate all dharmas and upāya could not know dharmatā; even if they contemplated together, the functions of cognition were constantly distinct, which was to circumscribe the noble mind and rigidly adhere to two views.