淨名玄論 5.17

5.17

Question: If the Pañcaviṃśati directly clarifies saṃskṛta-prajñā, then regarding not abiding in phenomena, abiding in prajñā, and being complete with the six pāramitās and myriad practices: is this saṃskṛta or asaṃskṛta? Answer: Not abiding in phenomena means not abiding in any phenomena that involve appropriation; because one does not abide in any phenomena, one abides in prajñā—this is dharmatā-prajñā. Below this, it is complete with the six pāramitās. Among the six pāramitās, the sixth, prajñā, is saṃskṛta-prajñā: by virtue of not abiding in any phenomena, one abides in dharmatā-prajñā, and therefore contemplative cognition arises, becoming fully equipped with saṃskṛta-prajñā. By virtue of saṃskṛta-prajñā, it guides and completes the myriad practices. Therefore three dharmas are clarified: first, dharmatā-prajñā; second, contemplative cognition prajñā; third, guiding and completing the causal and fruitional practices. Question: How is it known that this is dharmatā-prajñā? Answer: It is discussed in terms of two points. First, among the explanations of the previous six masters, the fifth was named asaṃskṛta, and the sixth, being neither saṃskṛta nor asaṃskṛta, is dharmatā. Furthermore, if one says that not abiding in phenomena and abiding in prajñā is not dharmatā-prajñā, then among the six pāramitās below, what kind of prajñā is the sixth again? Since the sixth is the saṃskṛta-prajñā of contemplative cognition, we know that the first is the asaṃskṛta-prajñā of dharmatā.