淨名玄論 5.5

5.5

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.