仁王護國般若經疏 2.2

2.2

「法假虛實觀」下，次歎三假觀門。法假者，色陰法是也。受假者，四陰是也。取此二名，是名名假。自實無體，籍他方有，是名為假。又色陰是法、受等是名，一切世間中但有名與色，而今有三別說也云云。言虛實者，一虛、二實，相形得稱。陰法是虛，凡夫謂實，智欲了知求不可得。只實而虛名為虛實，此通意也。若說別義者，三假之中各有三觀。法假即虛，是空觀，空即假實。一色一香無非般若，是假觀，觀之一字是中觀。以空假是方便道故不立觀名，得入中道方獨稱觀。受及名等類此可解。若圓說者，三法即空即假即中，雙照雙亡是也云云。《智度論》云「諸法非實，凡夫虛假，憶想分別妄謂有人，如狗臨井自叱其影。水中無狗但有相影，而生惡心投井而死。」眾生亦爾，四大和合名之為身，因緣生義動作語言，凡夫於中妄起人相，此法假也。生愛恚起愚樂墮三惡道，此受假也。又一切法但從名字和合，更無餘名，如頭足腹脊，和合故假名為身，如髮眼耳鼻口皮骨和合故假名為頭，諸毛和合假名為髮、分分合故假名為毛，諸泥塵和合故假名為分，亦和合諸分故名為塵，此即名假也。以此假故，一切法空。

From 'contemplating the illusory and real of dharmic designations' down next praises the contemplation gates of the three designations. A dharmic designation is the aggregate of form. A designated recipient is the four aggregates. Taking the names of these two is called a nominal designation. Lacking essence in its own reality and existing only in reliance on others, it is called a designation. Furthermore, the aggregate of form is dharma, while feeling and the rest are name; in all worlds there are only name and form, yet now three are distinguished, and so forth. As for 'illusory and real': first, illusory; second, real; their designations are derived from comparison. The phenomena of the aggregates are illusory, but ordinary people deem them real; when wisdom wishes to know them, seeking them, they cannot be found. Being merely real yet illusory is called 'illusory and real'; this is the meaning in the shared [teaching]. If explaining according to the distinctive meaning, within the three designations each has three contemplations. A dharmic designation being illusory is the contemplation of emptiness; emptiness being designation is the real. A single form or a single scent is nothing other than prajñā—this is the contemplation of provisionality; the single word 'contemplation' is the contemplation of the Middle. Because emptiness and provisionality are the path of expedient means, they do not establish the name 'contemplation'; only upon gaining entry into the Middle Way is it uniquely called contemplation. Feeling and nominal [designations] can be understood by analogy to this. If explained according to the perfect [teaching], the three dharmas are simultaneously empty, provisional, and middle, mutually illuminating and mutually extinguishing, and so forth. The *Mahāprajñāpāramitopadeśa* states: 'All phenomena are not real; ordinary beings are illusory and falsely imagine and discriminate, vainly deeming that there is a person, like a dog looking into a well and barking at its own reflection. There is no dog in the water, only a visible reflection, yet it conceives a vicious thought, leaps into the well, and dies.' Sentient beings are also like this: the combination of the four great elements is termed a body; performing actions and speech through the principle of conditioned arising, ordinary beings within it falsely conceive the mark of a person—this is the dharmic designation. Arising love and resentment, producing foolish pleasure, and falling into the three evil destinies—this is the designation of receiving. Furthermore, all phenomena are merely combinations from names, with no other name; like head, feet, belly, and spine combining to be nominally called a body; like hair, eyes, ears, nose, mouth, skin, and bones combining to be nominally called a head; various hairs combining to be nominally called hair, each part combining to be nominally called a hair; mud and dust combining to be nominally called a part, and parts combining to be called dust; this is nominal designation. Because of these designations, all phenomena are empty.