中觀論疏 2.25

2.25

四者此偈即是三種般若。故論引《般若．無盡品》云「菩薩坐道場時，觀十二因緣如虛空不可盡。以觀十二因緣不生不滅能生觀智，所觀十二不生不滅即實相般若，生於觀智謂觀照般若，然十二因緣與境智更無二法。十二本無生滅，於顛倒成生滅十二。今了悟生滅十二本不生不滅，故名為無生滅十二。約所觀義故十二為境，約能觀義故十二是菩薩觀。故迷悟更無二體、境智非別兩法。以得如此悟，為眾生說法，故稱為論。即文字般若。」

Fourth, this verse is itself the three kinds of prajñā. Hence the treatise cites the "Inexhaustible Chapter" of the Prajñā[-pāramitā Sūtra], which states: "When the bodhisattva sits at the bodhimaṇḍa, he contemplates the twelve links of dependent origination as being inexhaustible like empty space." Because contemplating the twelve links of dependent origination as unarising and unceasing can give rise to contemplative wisdom, the contemplated twelve links being unarising and unceasing are the prajñā of ultimate reality (tattvalakṣaṇa-prajñā); giving rise to contemplative wisdom is called the prajñā of illumination (ālokaprajñā); yet the twelve links of dependent origination and the object and wisdom are not two different phenomena. The twelve links are originally without arising or cessation, but due to delusion they become the arising and ceasing twelve links for sentient beings. Now realizing that the arising and ceasing twelve links are originally unarising and unceasing, they are therefore termed the twelve links without arising or cessation. In terms of what is contemplated, the twelve links are the object; in terms of what contemplates, the twelve links are the bodhisattva's contemplation. Therefore, delusion and awakening have no two distinct substances, and object and wisdom are not two separate phenomena. Having attained such awakening, one expounds the Dharma for sentient beings; hence it is called a "treatise" (śāstra), which is the prajñā of words (akṣaraprajñā).