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# 淨名玄論 5.6

淨名玄論 5.6

- **Language:** Classical Chinese

### [5.6](https://indike.org/pramana/in.bauddha.taisho.1780.5.6)

問：前云般若不著有、方便不證空，何故復云漚和涉有不著、般若照空無滯？答：不著空者，凡有二義：一者般若照實相，實相既無所依，則般若亦無所著，此是般若之力。二者不證空名為不著，此方便力也。不著有者，亦具二義：一者般若入空，故言不著有。二者方便為般若所道，故能涉有不著，是般若力。是故經中或言般若不著空、方便不著有，或言般若不著有、方便不證空。各舉一門，義無二也。

> Question: It was stated earlier that prajñā does not cling to existence and upāya does not realize emptiness; why is it now also said that upāya engages existence without clinging, and prajñā illuminates emptiness without stagnating? Answer: As for not clinging to emptiness, there are altogether two meanings. First, prajñā illuminates dharmatā; since dharmatā has nothing upon which to rely, prajñā likewise has nothing to cling to. This is the power of prajñā. Second, not realizing emptiness is called not clinging; this is the power of upāya. As for not clinging to existence, this also possesses two meanings. First, prajñā enters emptiness; therefore it is said not to cling to existence. Second, upāya is guided by prajñā; therefore it can engage existence without clinging, which is the power of prajñā. Therefore in the sūtras it is sometimes said that prajñā does not cling to emptiness and upāya does not cling to existence, and sometimes said that prajñā does not cling to existence and upāya does not realize emptiness. Each raises one aspect; in meaning there is no duality.  
> — English (machine translation) (machine translation)

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## Translations (1)

- [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1780~en-mt.5.6) — English, machine translation

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Source: [https://indike.org/pramana/in.bauddha.taisho.1780.5.6](https://indike.org/pramana/in.bauddha.taisho.1780.5.6) · Pramāṇa
