肇論新疏 2.3

2.3

釋茲分二：初明般若，後解無知。初有二種：一本覺般若，即眾生等有智慧是也。《大論》四十三中翻為智慧。故《華嚴》出現說一切眾生皆具如來智慧等。二始覺般若，即六度之一，然通淺深，淺則生空般若，深則法空般若。此復有二：一因修，謂歷位漸得故。二果證，謂覺至究竟故。然始本平等，唯一覺也。又有三種：一實相般若，《大論》指般若是一切諸法實相故。二觀照般若，照理照事故。三文字般若，能顯總持故。而此論中具攝前理，至文隨示。後言無知者，據下論文總有二義：一揀妄，下云「本無惑取之知」等。二顯真，有三：一本覺離念，知即非知，故下云「果有無相之知」等。二始覺無知，謂窮幽亡鑑、撫會無慮故，實相觀照可以例知。三文字無知，謂言說，即如文字性空，非知非不知，仍曰無知。修文字者不著不離，是名修諸佛智母。應知甚深般若總持一切之功德、出生無盡之法門，破裂煩籠、優游正覺也。據《梁傳》，什公初譯《大品》，論主宗之，以作此論。竟以呈什，什歎曰：「吾解不謝子，辭當相揖。」論者，謂假文字般若問答析理，顯示實相等。

Explaining this divides into two: first, elucidating "prajñā"; and second, explaining "without knowing".
First, there are two kinds [of prajñā]: First is original awakening prajñā, which is the wisdom possessed by sentient beings and the like. Fascicle 43 of the Da zhidu lun translates it as "wisdom". Hence the "Manifestation" [chapter] of the Avataṃsaka Sūtra says that all sentient beings fully possess the Tathāgata's wisdom, and so on. Second is initial awakening prajñā, which is one of the six pāramitās. Yet it extends through shallow and deep: the shallow is the prajñā of the emptiness of the person, while the deep is the prajñā of the emptiness of phenomena. This again has two [aspects]: First is causal cultivation, meaning it is gradually attained across stages. Second is fruition realization, meaning awakening reaches the ultimate. Yet initial and original [awakening] are equal: there is only one awakening.
Again, there are three kinds: First is prajñā as dharmatā; because the Da zhidu lun indicates that prajñā is the dharmatā of all phenomena. Second is prajñā as contemplative illumination; because it illuminates both principle and phenomena. Third is prajñā as words and letters; because it can reveal the dhāraṇī. And in this treatise, the previous principles are fully subsumed; they will be shown as they occur in the text.
Next, regarding "without knowing": according to the treatise text below, there are generally two meanings: First is setting aside delusion; below it says, "originally there is no knowledge of delusional grasping", and so on. Second is revealing the true, which has three aspects: First, original awakening is free from conceptual thoughts; its knowing is precisely non-knowing; hence below it says, "indeed there is a knowing of animitta", and so on. Second, initial awakening is without knowing, meaning that exhaustive contemplation forgets illumination and adapting to encounters is without deliberation; prajñā as dharmatā and contemplative illumination can be understood analogously. Third, words and letters are without knowing, meaning that speech is identical to the emptiness of nature in words and letters; it is neither knowing nor not-knowing, yet is still called "without knowing". One who cultivates words and letters neither clings nor departs; this is called cultivating the mother of all Buddhas' wisdom.
One should know that profound prajñā contains all merits and brings forth inexhaustible Dharma gates, breaks open the cage of afflictions, and roams at ease in correct awakening.
According to the Liang Biographies [of Eminent Monks], when Master Kumārajīva first translated the Pañcaviṃśatisāhasrikā, the treatise master took it as his doctrinal basis to compose this treatise. When finished, he presented it to Kumārajīva, who sighed and said: "My understanding does not surpass yours, but in phrasing I must yield to you." "Treatise" means utilizing prajñā as words and letters through questions and answers to analyze principle and reveal dharmatā, and so on.