[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [仁王護國般若經疏](https://indike.org/pramana/in.bauddha.taisho.1705) › 3.17 # 仁王護國般若經疏 3.17 仁王護國般若經疏 3.17 - **Language:** Classical Chinese ### [3.17](https://indike.org/pramana/in.bauddha.taisho.1705.3.17) 「大王若菩薩」下，第二依教發觀。文二：初明邪觀、二明正觀。今初。「見境」者，見實相般若也。「見智」者，見觀照般若也。「見說見受」，見文字般若也。如是執見，是凡夫顛倒妄想，非聖見也。又見境謂見塵，見智謂見識，見說見受謂見人，妄執宛然，非聖見也。「見三界」下，第二明正觀也。文二：初約染淨因果以明空相、二約無聽說以辨空相。初文二：初明生死空、後辨佛果空。前更二：初正明生死空、後釋空所由。初文二：一明正使空、二明習氣空。初文二：一明分段生死、後明變易生死。初更三：今初，明果空也。「三界」是器世間，「眾生」是假名世間，「果報」是五陰世間，謂三界依正也。「六識起」下，二明業空。以六識取六塵，起諸煩惱貪著五欲，展轉無量蘊積含藏，名之為藏，無自性故名之為空云云。「三界空」下，三明煩惱空。三界之本，一念癡心闇於前境，名曰無明。有此無明，即生三界。無明如地能生萬物，故名本也。「三地九生」下，二明變易生死空。有人言：三地者，一見地，從十迴向至三地；二修地，從四地至七地；三究竟地，從八地至十地。此別接通意也。「九生滅」者，前三地中各有始住終，云九生滅也。又變易生死三界中，各有三種意生身。三界名三地，各有三種意生身生滅，名九生滅也。從初地至五地名三昧樂意生身，六七二地名覺法自性意生身，八地已上名無作行意生身，此通別教意生也。「餘無明習」者，上明五住正使，此第二明習氣空也。 > From "Great King, if a bodhisattva" onwards is the second \[major section\], generating contemplation relying on the teaching. The text has two \[parts\]: first, clarifying wrong contemplation; second, clarifying right contemplation. Now this is the first. "Seeing the object" means seeing the prajñā of dharmatā. "Seeing the wisdom" means seeing the prajñā of contemplative illumination. "Seeing the preaching and seeing the receiving" means seeing the prajñā of written words. Holding such views is the deluded discrimination of an ordinary person, not a noble view. Furthermore, seeing the object refers to seeing dust-objects; seeing the wisdom refers to seeing consciousness; seeing the preaching and seeing the receiving refers to seeing persons. Deluded attachment is starkly apparent, which is not a noble view. From "Seeing the three realms" onwards is the second, clarifying right contemplation. The text has two \[parts\]: first, clarifying the characteristics of emptiness in terms of defiled and pure causes and effects; second, discerning the characteristics of emptiness in terms of the absence of hearing and preaching. The first text has two \[parts\]: first, clarifying that birth and death are empty; later, discerning that the buddha fruit is empty. The former further has two \[parts\]: first, directly clarifying that birth and death are empty; later, explaining the reason for their emptiness. The first text has two \[parts\]: first, clarifying that active defilements are empty; second, clarifying that residual habit-energies are empty. The first text has two \[parts\]: first, clarifying birth and death of fragmented portions; later, clarifying birth and death of transformation. The first further has three \[parts\]: now this is the first, clarifying that the fruit is empty. "Three realms" is the vessel world; "sentient beings" is the world of nominal designations; "retribution" is the world of the five aggregates; this refers to the dependent and proper \[retributions\] of the three realms. From "the six consciousnesses arising" onwards is the second, clarifying that karma is empty. Through the six consciousnesses grasping the six dust-objects, arising with all defilements and greedily attaching to the five desires, mutually rolling on immeasurably, amassing and storing, it is named a storehouse; because it lacks self-nature, it is named empty, and so forth. From "the three realms are empty" onwards is the third, clarifying that defilements are empty. The root of the three realms is a single thought of foolish mind, darkened before preceding objects, which is called ignorance. Having this ignorance, the three realms are produced. Ignorance is like the earth able to produce all things, hence it is called the root. From "the three stages and nine births" onwards is the second, clarifying that the birth and death of transformation is empty. Some say: the three stages are, first, the stage of seeing, from the ten dedications to the third bhūmi; second, the stage of cultivation, from the fourth bhūmi to the seventh bhūmi; third, the stage of culmination, from the eighth bhūmi to the tenth bhūmi. This is the intention of the distinctive connecting to the shared. "Nine births and extinctions" means each of the preceding three stages has a beginning, abiding, and end, called the nine births and extinctions. Furthermore, within the three realms of the birth and death of transformation, each has three kinds of mind-made bodies. The three realms are named the three stages; each has the birth and extinction of three kinds of mind-made bodies, named the nine births and extinctions. From the first bhūmi to the fifth bhūmi is named the mind-made body enjoying samādhi; the sixth and seventh bhūmis are named the mind-made body awakening to the self-nature of dharmas; from the eighth bhūmi and above is named the mind-made body of unconditioned action. These are the mind-made bodies of the shared and distinctive teachings. "Remaining habits of ignorance": above clarified the active defilements of the five entrenchments; this is the second, clarifying that residual habit-energies are empty. > — English (machine translation) (machine translation) - [Previous: 3.16](https://indike.org/pramana/in.bauddha.taisho.1705.3.16) - [Next: 3.18](https://indike.org/pramana/in.bauddha.taisho.1705.3.18) - [Up: 3](https://indike.org/pramana/in.bauddha.taisho.1705.3) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1705~en-mt.3.17) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1705.3.17](https://indike.org/pramana/in.bauddha.taisho.1705.3.17) · Pramāṇa