淨名玄論 4.20

4.20

Question: Why are only these established, neither more nor less? Answer: There are three meanings: dharmatā is the generating object; contemplative illumination is the generated cognition; written words are the expressing text. It must possess these three, neither added to nor subtracted from. Furthermore, combining these three forms three pairs: dharmatā is the object and contemplative illumination is cognition, forming the pair of object and cognition. Object and cognition are what is expressed, and written words are what make them manifest, forming the pair of the expressed and the expressing. Object and cognition are one's own practice, and because they are spoken for sentient beings there are written words, forming the pair of one's own practice and transforming others. Second, dharmatā is asaṃskṛta prajñā, and contemplative illumination is saṃskṛta prajñā. Why so? The treatise says: "The dharmatā of all phenomena is where mental activity and speech are severed, without arising and without ceasing, tranquil like nirvāṇa." Since dharmatā has neither arising nor ceasing, it is asaṃskṛta prajñā. Dharmatā can generate contemplative cognition; when contemplative cognition first arises, it is called saṃskṛta prajñā. All prajñā consists solely of these two. Expressing this saṃskṛta and asaṃskṛta is called prajñā as written words. Written words take their name from what is expressed, so they encompass both saṃskṛta and asaṃskṛta; when explained in terms of their own essence, they are subsumed under the saṃskṛta. Third, dharmatā is eternally asaṃskṛta prajñā, written words are saṃskṛta prajñā, and contemplative illumination also extends to both saṃskṛta and asaṃskṛta. When a bodhisattva's defilements are not yet exhausted, they have not escaped arising and ceasing, and so it is called saṃskṛta. In the Buddha, there is no delusion that is not purified, with no further arising or ceasing, and so it is asaṃskṛta prajñā. Question: Why is it that when there are afflictions, there is arising and ceasing? Answer: Because of afflictions, one cannot fully realize what is originally unarisen, and therefore there is arising and ceasing. If there are no afflictions, one immediately realizes that the contemplating mind is originally unarisen, which is asaṃskṛta. It is not said that transforming saṃskṛta prajñā thereby creates asaṃskṛta. Therefore, these three gates comprehensively subsume object and cognition, saṃskṛta and asaṃskṛta, principle and teaching, cause and fruit; thus three are established.