仁王護國般若經疏 3.13

3.13

「以般若波羅蜜空故」下，第二明能觀之智雙照空有。文二：先明觀照、次明得失。初更二：一照空、二照有。初則無相、後是有相。無相者，非但無所照，亦無能照，照無所照也。《大品經》中名為真實般若。有相則接別凡聖無量教門，《大品經》中名相似般若也。照空文中更為二別：初明照相，以般若智中無毫釐實法，故照一切法空。「不見緣」者，十二因緣空。「不見諦」者，四諦法空。「乃至一切法空」者，六大法等空也云云。言不見者，觀諸法空故言不見，非謂不照名為不見。故經云「非見及見名一切真實法」也云云。「內空」下，二明空之分齊。分齊有十二種，《大論》有十八空。論問云：「若少則應一空，若多則應無量。何乃十八？」龍樹答云：「若略則事不周，廣則事繁難悟。如服藥少則病不差，多則更增疾。今說空亦如是，少說則不能破邪見，多說則近滋廣。此經隨時治病，不多不少唯十二也。」「內空」者，謂內六入無神我。「外空」者，外六塵無我所。「內外空」者，根塵合觀，無我我所。「有為空」者，色心和合生陰界入等，皆無所有。「無為空」者，虛空、數滅、非數滅空也。「無始空」者，外道以冥初為始，破此見故名無始空。「性空」者，諸法本無，惑者計有，乃至執言如來性等決定是有，為破此見故言性空。故經云「眼空無我無我所。何以故？性自爾故。乃至意亦如是。又華嚴云。觀眼無生無自性。識空寂滅，無所有也。」「第一義空」者，本空世諦，世諦不有，此亦是空。「般若波羅蜜空」者，《大經》云「大空者是般若空」，《大論》云「十方俱空名大空」也。「因空」者，六度等空。「果空」者，菩提涅槃空。「空空」者，《大論》云「以諸空破內外等法，復以此空破諸空，是名空空。又以空破有，有者云空，若執空為是，須以此空空破也。」「但法集故有」下，二明照有。文三：初三假門明有，如上說。「因集故有」下，二四諦門明有。因集是生死因，即集諦。果集是生死果，即苦諦。十行即道諦，從十信心乃至十地各有十種行門也。佛果是涅槃，即滅諦也。「乃至六道一切有」者，三約六道二十五有等明有云云。

From "because prajñāpāramitā is empty" below is the second [part], clarifying that the wisdom capable of contemplating doubly illuminates both emptiness and existence. The text has two parts: first clarifying contemplation and illumination, next clarifying gain and loss. The first further has two parts: 1. illuminating emptiness, 2. illuminating existence. The first is signless; the latter has signs. "Signless" means that not only is there nothing illuminated, but there is also nothing capable of illuminating; it illuminates that which has nothing illuminated. In the *Pañcaviṃśatisāhasrikā Prajñāpāramitā Sūtra*, this is named real prajñā. "Having signs" engages and distinguishes the ordinary and the noble throughout immeasurable doors of teaching; in the *Pañcaviṃśatisāhasrikā Prajñāpāramitā Sūtra*, this is named conforming prajñā. Within the text on illuminating emptiness, there are further two divisions: first clarifying the characteristics of illumination, because within the wisdom of prajñā there is not the slightest real phenomenon, and thus it illuminates the emptiness of all phenomena. "Not seeing conditions" means that the twelve links of conditioned arising are empty. "Not seeing the truths" means that the phenomena of the four truths are empty. "Up to all phenomena are empty" means that the six great elements and other phenomena are empty. Speaking of "not seeing": because one contemplates all phenomena as empty, it is called "not seeing"; it does not mean that failure to illuminate is called "not seeing." Thus the sūtra says: "Neither seeing nor [non-]seeing is called all real phenomena," and so on. From "internal emptiness" below is the second [division], clarifying the delimitation of emptiness. Delimitations are of twelve kinds; the *Dà zhìdù lùn* has eighteen emptinesses. The treatise asks: "If few, there should be only one emptiness; if many, there should be immeasurable. Why are there eighteen?" Nāgārjuna replies: "If brief, the matter is not comprehensive; if expanded, the matter is cumbersome and difficult to comprehend. It is like taking medicine: if too little, the illness is not cured; if too much, the disease worsens. Expounding emptiness now is also like this: if spoken briefly, it cannot destroy wrong views; if spoken extensively, it borders on superfluous expansion. This sūtra treats illnesses according to the occasion; neither too much nor too little, there are only twelve." "Internal emptiness" means that within the six internal sense bases there is no spiritual self. "External emptiness" means that within the six external dusts there is no "mine." "Internal and external emptiness" means contemplating sense organs and sense objects together, lacking both self and "mine." "Emptiness of the conditioned" means that the conjunction of form and mind produces aggregates, elements, and sense bases, which are all nonexistent. "Emptiness of the unconditioned" is the emptiness of space, cessation through deliberation, and cessation without deliberation. "Emptiness of the beginningless": non-Buddhists take the primal darkness as the beginning; destroying this view is called the emptiness of the beginningless. "Emptiness of nature": all phenomena are originally nonexistent, but the deluded impute existence, even clinging to the claim that the Tathāgata-nature and the like are definitely existent; to destroy this view, it is called the emptiness of nature. Thus the sūtra says: "The eye is empty, without self and without 'mine.' Why is that? Because its nature is naturally so. Up to the mind, it is also like this." The *Avataṃsaka Sūtra* also says: "Contemplate the eye as unborn and without self-nature; consciousness is empty, quiescent, and nonexistent." "Emptiness of the ultimate truth": originally conventional truth is empty, and conventional truth does not exist; this is also empty. "Emptiness of prajñāpāramitā": the *Mahāparinirvāṇa Sūtra* says, "The great emptiness is the emptiness of prajñā"; the *Dà zhìdù lùn* says, "The ten directions all being empty is called great emptiness." "Emptiness of cause": the six pāramitās and the like are empty. "Emptiness of fruition": bodhi and nirvāṇa are empty. "Emptiness of emptiness": the *Dà zhìdù lùn* says, "Using the various emptinesses to destroy internal and external phenomena, and then using this emptiness to destroy the various emptinesses, is called the emptiness of emptiness. Furthermore, using emptiness to destroy existence, those who grasp existence speak of emptiness; if they cling to emptiness as correct, one must use this emptiness of emptiness to destroy it." From "merely because of the aggregation of phenomena, there is existence" below is the second [part], clarifying the illumination of existence. The text has three parts: first clarifying existence through the gate of the three designations, as explained above. From "because of the aggregation of causes, there is existence" below is the second, clarifying existence through the gate of the four truths. The aggregation of causes is the cause of birth and death, which is the truth of origin. The aggregation of fruition is the fruit of birth and death, which is the truth of suffering. The ten practices are the truth of the path; from the ten faiths up to the ten stages, each has ten kinds of practice gates. The buddha-fruit is nirvāṇa, which is the truth of cessation. "Up to all existence in the six destinies": the third clarifies existence with reference to the six destinies, the twenty-five realms of existence, and so forth.