淨名玄論 3.14

3.14

Next, clarifying the inconceivable real cognition: if illuminating emptiness is real and illuminating existence is provisional, this real cognition is prajñā. The dharmatā surveyed by prajñā is devoid of the hundred negations and oblivious to all of the catuṣkoṭi. Prajñā, which is capable of surveying, also illuminates in accordance with reality. Thus the Dazhidulun says: 'Prajñāpāramitā / is real dharma, not inverted. / Thoughts, conceptions, and contemplations are already eliminated, / and the dharmas of speech are also extinguished.' Hence it is the inconceivable real cognition. Furthermore, prajñā illuminates dharmatā without seeing cognition as that which illuminates and object as that which is illuminated. Therefore the sūtra says: 'When a bodhisattva accords with prajñā, he sees neither according nor non-according.' The Dazhidulun says: 'The object is one extreme, the contemplation is one extreme; departing from these two extremes is called prajñā.' Object and cognition are nondual; how could this not be inconceivable! Furthermore, it sees neither the duality of object and cognition, nor does it see nonduality; in this way, the five propositions are completely exhausted, yet that which illuminates and that which is illuminated are clearly evident and not lost; hence it is called the inconceivable dharmatā.