仁王護國般若經疏 3.9

3.9

「二諦如」者，明真妄也。世諦是妄，出世是真也。「是故一切法性」下，二解釋。文三：一釋、二會通、三舉況。今初。一切法性是真有，真實空是真空。真空故不來，真有故不去。不去則無滅，不來則無生。無滅無生，孰凡孰聖？既無聖凡，誰論觀與不觀也。「同真際」下，二會通。真際還是真空，法性還是妙有，一色一香悉皆如是，故云同等也。「如虛空」者，三舉況。空中豈有五陰眾生、菩薩諸佛、世諦真諦、生滅去來者乎？恐昧者不解，故舉斯況云云。「是故陰入界」下，三結成。「無我」是結陰入界眾生等如，「無所有相」是結佛菩薩及知見壽者等如也。「是為菩薩」下，第二結行。《金剛》云「一切賢聖皆以無為法而有差別」，即同此文也云云。

"The two truths as suchness" clarifies the true and the deluded. The worldly truth is deluded, and the supramundane is true. From "Therefore all dharmatā" onwards is the second part, explanation. The text has three parts: first, explanation; second, reconciliation; third, citing an analogy. Now for the first. All dharmatā is true existence; true emptiness is true emptiness. Because of true emptiness, it does not come; because of true existence, it does not go. Not going, there is no cessation; not coming, there is no arising. With no cessation and no arising, who is ordinary and who is noble? Since there is neither noble nor ordinary, who discusses contemplating or not contemplating? From "identical with the limit of reality" onwards is, second, reconciliation. The limit of reality is still true emptiness, and dharmatā is still wondrous existence; a single color or a single scent is entirely like this, hence it is said to be "identical and equal". "Like empty space" is, third, citing an analogy. In empty space, how could there be the five aggregates, sentient beings, bodhisattvas, all buddhas, the worldly truth, the ultimate truth, arising, ceasing, going, or coming? Fearing that the benighted would not understand, he therefore cited this analogy, and so forth. From "Therefore the aggregates, realms, and bases" onwards is the third part, conclusion. "Non-self" concludes the suchness of the aggregates, realms, bases, sentient beings, and so forth; "sign of non-existence" concludes the suchness of the buddhas, bodhisattvas, one who knows, one who sees, one who possesses life-span, and so forth. From "This is the bodhisattva's..." onwards is the second part, concluding the practice. The Vajracchedikā states: "All worthy and noble ones are distinguished by unconditioned dharmas"—this is identical with this text, and so forth.