仁王護國般若經疏 3.11

3.11

「世諦故」下，二明俗則有化。文四：初明二緣故見有眾生可化、二結成上無眾生義、三明邪正二見俱是見、四結成正見。今初。言「世諦」者，諦有三種：一色諦、二心諦、三空諦也。「三假」者，謂法假、受假、名假也。此中三假非《成實》中所明，以無三藏故也。「名見眾生」者，以世諦及三假，故有眾生可化也。「一切生性實故」者，二結成上真諦無眾生義。一切眾生即涅槃相，不復更滅，故云實也。「乃至諸佛」下，三明邪正二見俱是見。「三乘」，聲聞、緣覺、菩薩也。「七賢」謂七方便也。「八聖」謂四果四向也。「六十二見」釋者不同，且依《大論》於五陰上皆作四句，於色陰云過去色神及世間常是事實餘妄語，無常等三句亦然，餘陰亦如是成二十。現在有邊無邊等，歷五陰上有二十。死後如去不如去等，亦有二十，成六十。是神與身一、神與身異，成六十二見云云。「大王若以名名見」下，四結成正見。若知諸法但有假名，名之為見；非同世人見一切法也云云。

From "Because of the worldly truth" onwards, second, clarifies that in the conventional there is transformation. The text has four parts: first, clarifying that because of two conditions one sees that there are sentient beings to be transformed; second, concluding the above meaning that there are no sentient beings; third, clarifying that both heterodox and orthodox views are views; fourth, concluding the orthodox view. Now for the first. As for "worldly truth", there are three kinds of truths: first, the truth of form; second, the truth of mind; third, the truth of emptiness. "Three designations" refers to designation of dharmas, designation of receipt, and designation of names. The three designations here are not those explained in the Tattvasiddhi-śāstra, because here there is no Tripiṭaka teaching. "Termed seeing sentient beings": because of the worldly truth and the three designations, there are sentient beings to be transformed. "Because the nature of all beings is real": second, concluding the above meaning of the ultimate truth that there are no sentient beings. All sentient beings are themselves the mark of nirvāṇa and do not undergo further cessation; hence it is called "real". From "even unto all buddhas" onwards, third, clarifies that both heterodox and orthodox views are views. "Three vehicles" refers to śrāvakas, pratyekabuddhas, and bodhisattvas. "Seven worthies" refers to the seven expedient stages. "Eight noble ones" refers to the four fruits and four directions. Regarding the "sixty-two views", commentators differ; tentatively following the Great Treatise, four propositions are constructed upon each of the five aggregates: regarding the form aggregate, it says that in the past, form, the soul, and the world are permanent—this is true, the rest is false; the other three propositions such as impermanence are likewise, and the remaining aggregates are also like this, making twenty. In the present, having limits, not having limits, and so forth, applied over the five aggregates, makes twenty. After death, going as such, not going as such, and so forth, also makes twenty, making sixty. Soul and body being one, and soul and body being different, makes sixty-two views, and so forth. From "Great King, if one designates seeing by name" onwards, fourth, concludes the orthodox view. If one knows that all dharmas possess only conventional names, this is designated as "seeing"; it is not the same as worldly people seeing all dharmas, and so forth.