仁王護國般若經疏 5.10

5.10

「般若無知」下，二釋智空。文三：法、喻、合。今初。知無故言無知，見無故言無見。不行生滅法，不染無明緣。又觀緣並寂，故云「不行不緣」。不從因生故云「不因」，無法可受故云「不受」。「不得一切照相故」者，釋豈是無心不知、無因不見，但以理觀照不可得故也。「斯行道相」下，二舉況。「法相如是」下，三合。心境俱空，何可有心得？心境俱假，何可無心得？

From "prajñā is without knowing" below, second is explaining the emptiness of wisdom. There are three parts: Dharma, simile, and application. Now for the first: knowing nothing, it is said to have no knowing; seeing nothing, it is said to have no seeing. It does not practice the phenomena of arising and ceasing, and is not defiled by the conditions of ignorance. Moreover, because both contemplation and conditions are silent, it says "neither practicing nor conditioning." Because it does not arise from a cause, it says "uncaused"; because there is no phenomenon that can be received, it says "unreceiving." "Because one does not apprehend any sign of illumination" explains: how could this mean being mindless and without knowing, or uncaused and without seeing? It is simply because in the contemplation of principle, illumination cannot be apprehended. From "such signs of practicing the path" below, second is presenting an illustration. From "the characteristics of phenomena are like this" below, third is the application. When mind and object are both empty, how could there be a mind to be apprehended? When mind and object are both provisional, how could there be no mind to be apprehended?