仁王護國般若經疏 3.3

3.3

言「觀空」者，謂無相妙慧照無相之境，內外並寂、緣觀俱空，故言觀空品也。又凡夫不識、外道妄取、二乘耽滯，今菩薩以般若正智觀空非空，超凡越聖，故言觀空也。又凡夫著、有二乘著空，菩薩捨有而復觀空也。又觀是能觀、空是所觀，能所俱空，真佛知見。故下文云「見境見智，非聖見也。」此下六品名為正說，大分為四：前之三品明內護、〈護國〉一品明外護、〈散華品〉明報恩供養、〈受持品〉明弘經相貌。初文更二：初略開二護、次問答廣釋。初文四：一知請意、二略正開、三勸發三慧、四歡喜供養。今初。「爾時佛告大眾」者，教所被機也。「十六大國王意欲問護國土因緣」者，生下外護經文，與〈護國品〉為本也。「吾今先為」下，二正略開二護，謂因果也。護佛果因緣，即生此品也；護十地行因緣，即〈生散華〉品。「十地行」者，謂護因也。

"Contemplating emptiness" means that wondrous signless wisdom illuminates the signless realm; inner and outer are both still, and object and contemplation are both empty, hence it is called the Chapter on Contemplating Emptiness. Furthermore, ordinary persons do not recognize it, heterodox paths falsely grasp it, and the two vehicles are bogged down in it; now the bodhisattva, using the correct wisdom of prajñā, contemplates emptiness as non-empty, transcending both the ordinary and the noble, hence it is called contemplating emptiness. Moreover, ordinary persons are attached to existence, the two vehicles are attached to emptiness; the bodhisattva relinquishes existence and further contemplates emptiness. Again, contemplation is that which contemplates, and emptiness is that which is contemplated; when both that which contemplates and that which is contemplated are empty, that is the true Buddha's knowledge and vision. Therefore the lower text says: "Seeing realm and seeing wisdom is not the noble seeing." The six chapters below are called the principal teaching, divided broadly into four: the preceding three chapters clarify inner protection; the one chapter of "Protecting the State" clarifies outer protection; the "Chapter on Scattering Flowers" clarifies repaying kindness through offerings; the "Chapter on Receiving and Upholding" clarifies the characteristics of propagating the sūtra. The first text is further divided into two: first, briefly introducing the two protections; next, extensively explaining them through questions and answers. The first text has four parts: first, knowing the intent of the request; second, briefly and directly introducing [them]; third, exhorting them to generate the three wisdoms; fourth, rejoicing and making offerings. Now for the first: "At that time the Buddha addressed the great assembly" refers to the capacities receptive to the teaching. "The sixteen great kings wished to inquire about the causes and conditions for protecting their states" gives rise to the subsequent sūtra text on outer protection and serves as the basis for the "Chapter on Protecting the State." From "I shall now first for you" onward is, second, directly and briefly introducing the two protections, namely cause and fruition. The causes and conditions for protecting the Buddha fruition give rise to this chapter; the causes and conditions for protecting the practices of the daśabhūmi give rise to the "Chapter on Scattering Flowers." "The practices of the daśabhūmi" refers to protecting the cause.