大乘入道次第開決 1.147

1.147

成就八法能淨般若等者。諸法性空無善不善。斷無所斷生無所生。故雖斷惡生善而無斷常二見。有為無自性。皆從緣所生。緣亦無自性。一切皆無生。故雖觀緣生而知無生也。一切字句能詮於法。既無所詮何有能詮。故云平等離言說也。無常苦法依有為觀。有為既空。無常何有。即非常無常是真如法界而無所見。故寂靜也。知善惡業招苦樂報。業無所造。既非能感。何有業果為所感耶。故能了知無業報也。表是所酬假名過去表是所引假名未來。對此前後立為現在。故名籌量三世之事。已滅未生中無所住。皆不可得。故知諸法無去來今。如是八法約俗有義而有分別。約真空義而無分別。既此真俗自體無差。觀而不觀。不觀而觀。照而無照。無照而照。是謂真實般若波羅蜜也。

Regarding "accomplishing eight dharmas can purify prajñā, and so forth": The nature of all dharmas is empty, without good or non-good; in severing there is nothing severed, and in arising there is nothing arisen; therefore, though severing evil and producing good, one is without the two views of annihilation and permanence. Conditioned things have no intrinsic nature; they all arise from conditions. Conditions also have no intrinsic nature; all are unproduced. Therefore, although contemplating conditioned arising, one knows there is no arising. All words and phrases can express dharmas; since there is nothing expressed, how could there be an expresser? Therefore it is said: "equal and free from speech". The dharmas of impermanence and suffering are contemplated in reliance on the conditioned. Since the conditioned is empty, how could impermanence exist? That which is neither permanent nor impermanent is the dharmadhātu of tathatā, wherein nothing is seen; hence it is tranquil. One knows that good and bad karma bring forth suffering and pleasant retributions; yet karma has no creator: since there is no agent that induces, how could there be karmic fruits as that which is induced? Hence one is able to clearly understand that there is no karmic retribution. Indicating that which is repaid is provisionally designated "the past"; indicating that which is drawn forth is provisionally designated "the future"; in opposition to these before and after, "the present" is established. Therefore it is called "deliberating the matters of the three periods of time". That which has already ceased, that which has not yet arisen, and that which does not abide in between are all ungraspable; therefore one knows that all dharmas have no past, future, or present. These eight dharmas are distinguished according to the sense of conventional existence, but are without distinction according to the sense of true emptiness. Since these conventional and ultimate natures are without difference: contemplating yet not contemplating, not contemplating yet contemplating; illuminating without illumination, without illumination yet illuminating—this is called the true prajñāpāramitā.