仁王護國般若經疏 3.5

3.5

「爾時大王復起作禮」下，第二問答廣釋。文二：先問、次答。初文二：先明修敬；「白佛言」下，二正發問。問中有二：一問護果、二問護因。「佛言菩薩化四生」下，二佛答。文大為三：初此品明自利行，答前問；次〈教化品〉明利他行，答第二問；後〈二諦品〉明二護所依。就答初問，文二：初正釋觀空；後「佛說法時」下，時眾得益。初文二：先正釋、後總結。釋中二：初標宗正釋、後問答重釋。初文二：一正釋、二結行。初又二：一所化境、二能化智。初言「四生」者，所化境也。天及地獄是化生，鬼有胎化二生，畜生則鳥及龍是四生，人中亦四。爾時人胎生，毘舍佉子從三十二卵生，大山小山比丘從鶴卵生，菴羅波離婬女從濕生。劫初人皆化生也云云。「不觀色如」下，二明能化之智。文三：初約法、二解釋、三結成。初約五法：一五陰：二眾生：三佛果：四菩薩：五真妄。五陰是所依，眾生是能依。佛是果，菩薩是因。五陰眾生是妄，佛菩薩是真也。今初五陰是有如是空，若見色見如不免斷常，如則是斷、色則是常。若觀色滅方如，此三藏見。若體色即如，此通見。若如即色，此別見。若知一切法性真實空、無生滅，同真際、等法性，無二無別，此圓見。今言「不觀色如」等，是圓見也。「眾生我人如」者，五陰眾共生名眾生，我者計內五陰為假名人也。「常樂我淨如」者，前五陰眾生是顛倒法，非常樂我淨；今佛果得非顛倒法，是常樂我淨。隨盡煩惱有殊，而性常無異，其猶氷水，故云如也。「知見壽者」下，明菩薩。有三：一位、二人、三行。位者，十信名知，十解十行名見，向至地名壽者，雖有三別而一如也。「菩薩如」者，二明人如。「六度」下，三明行如。

From "At that time the great king again arose, made obeisance" onwards is the second part, the detailed explanation through questions and answers. The text has two parts: first the questions, then the answers. The first section has two parts: first, clarifying the paying of respect; from "said to the Buddha" onwards, second, formally asking the question. Within the question there are two: first, asking about protecting the fruit; second, asking about protecting the causes. From "The Buddha said: A bodhisattva transforming the four kinds of birth" onwards is the second part, the Buddha's answer. The text broadly divides into three: first, this chapter clarifies the practice of benefiting oneself, answering the first question; next, the "Chapter on Transformation" clarifies the practice of benefiting others, answering the second question; finally, the "Chapter on the Two Truths" clarifies that on which the two protections rely. Regarding the answer to the first question, the text has two parts: first, formally explaining the contemplation of emptiness; later, from "When the Buddha expounded the Dharma" onwards, the assembly of the time obtaining benefit. The first section has two parts: first, formally explaining; later, summarizing. Within the explanation are two: first, setting forth the gist and formally explaining; later, re-explaining through questions and answers. The first text has two: first, the formal explanation; second, concluding the practice. The first again has two: first, the objective realm to be transformed; second, the wisdom capable of transforming. First, "four kinds of birth" refers to the objective realm to be transformed. Heavenly beings and hell-dwellers are born through transformation; ghosts have two kinds of birth, from the womb and through transformation; as for animals, birds and dragons encompass all four kinds of birth; among humans there are also four kinds. At that time humans were born from the womb; the sons of Viśākhā were born from thirty-two eggs; the monks Great Mountain and Small Mountain were born from crane eggs; the courtesan Āmrapālī was born from moisture. At the beginning of the kalpa, all humans were born through transformation, and so forth. From "does not contemplate form as suchness" onwards, second, clarifies the wisdom capable of transforming. The text has three parts: first, in terms of dharmas; second, explanation; third, conclusion. First, in terms of five dharmas: first, the five aggregates; second, sentient beings; third, the fruit of buddhahood; fourth, the bodhisattva; fifth, the true and the deluded. The five aggregates are what is relied upon; sentient beings are what relies. The Buddha is the fruit; the bodhisattva is the cause. The five aggregates and sentient beings are deluded; the Buddha and bodhisattvas are true. Now, first, the five aggregates are existent, and suchness is empty: if one sees form and sees suchness, one cannot avoid [the views of] annihilation and permanence—suchness is annihilation, while form is permanence. If one contemplates the cessation of form and only then [finds] suchness, this is the view of the Tripiṭaka [teaching]. If one realizes that form is itself suchness, this is the view of the shared [teaching]. If suchness is itself form, this is the view of the distinctive [teaching]. If one knows that all dharmatā is truly empty and without arising or ceasing, identical with the limit of reality, equal to the nature of phenomena, without duality and without distinction, this is the view of the perfect [teaching]. Now, saying "does not contemplate form as suchness" and so forth is the view of the perfect [teaching]. "Sentient beings, self, and person as suchness": the five aggregates arising together in assembly is called "sentient beings"; "self" means grasping the internal five aggregates as the conventionally designated person. "Permanence, bliss, self, and purity as suchness": the previous five aggregates and sentient beings are inverted dharmas, not permanent, blissful, self, or pure; now the fruit of buddhahood attains non-inverted dharmas, which are permanent, blissful, self, and pure. Though there are differences according to the exhaustion of afflictions, their nature is ever without distinction, like ice and water; hence it is called "suchness". From "one who knows, one who sees, and one who possesses life-span" onwards clarifies the bodhisattva. There are three: first, the stages; second, the persons; third, the practices. Regarding the stages, the ten faiths are called "knowing"; the ten understandings and ten practices are called "seeing"; from the [ten] dedications up to the bhūmis is called "one who possesses life-span"; although there are three distinctions, they are of a single suchness. "Bodhisattva as suchness" is, second, clarifying the suchness of the person. From "the six perfections" onwards is, third, clarifying the suchness of the practice.