仁王護國般若經疏 5.30

5.30

上內護中文有三別，今〈二諦品〉即是第三明二護所依。言二諦者，是佛教之大宗，有實有、幻有、別入通、圓入通、別教、圓入別、圓教等七種，廣如《法華玄義》云云。但以凡夫見淺名俗，聖人見深名真，審實故名諦。又上〈觀空品〉明實智方便智皆空而護。諸未達事須行化，化必有由，所謂二諦，故於此明也。品文二：一問答、二勸持。初文三：一明二諦不二、二明說法不二、三明法門不二。初文二：先問、後答。問中有三：初雙標。「爾時」下，將欲設難，故作兩徵。二「若言無者」下，雙難。有人云：若言無者，凡夫智不應有二，謂真俗二諦也。若言有者，聖人智不應一，一即第一義也。今謂若言有者不應言有無皆空，若言無者不應二見差別。「一二之義」下，三雙結也。「佛告大王」下，第二答。文三：一正答、二引證、三釋成。初又三：一歎月光往因，可解。「汝今無聽」下，二正答。聽說皆空即不二，聽說宛然即不一故。「諦聽」下，三誡聽勸修三慧也。「七佛偈如是」下，第二引證。頌有八行半，分為三別：初三行正申二諦；次三行釋義，正是答問；後二行半結成上義。初文三：初一行明別教二諦，上半明真諦即有空、下半明俗諦即空有。《大論》云「十二因緣是誰所作？佛言：非佛非菩薩，乃至非一切聖人作。」故云「無自無他作」也。「法性本無性」下，二一行明通教二諦，上半明真、下半明俗。「三假」者，法、受、名也。「無無諦實無」下，三一行明圓教二諦。無別俗是一無，無別真是一無，故云無無諦也。上二句明真，次句明俗，下句總結。「有無本自二」下，第二正答難，明不一不二。文三：初一行智理相對遣一異。上半明一二，下半明不一不二云云。「解心見不二」下，二一行智理相對以遣執，上半明解心求二不可得，下半明遣著。所謂解者，見二諦皆空。便著此空，二尚叵得，非二何可得也？「於解常自一」下，三一行理智相對讚入真義也。「世諦幻化起」下，三二行半結成上三義。初一行明世諦有無三喻，一舉空華、二舉影、三舉三手。皆無實，雖無實而不無也。「幻化見幻化」下，二一行明聖見有無也。「名為諸佛觀」下半行，三結正觀也。「大王菩薩」下，第三釋成。文二：先明二義、後明一義。照俗化凡夫，照真化二乘。「佛及眾生」下，二明一義。文三：初能所相對明一義，有三，謂標、徵、釋。今初標也。「何以故」，二徵也。「以眾生」下，釋也。「以眾生空得置菩提空」，釋佛能化也。「以菩提空故得置眾生空」，釋所化也。又眾生空是人空，菩提空是法空也。「以一切法」下，二境智相對明一義。文三，謂標、徵、釋也。今初。「以一切法」者，謂境智二此皆空，故言「空空」。「何以故」者，二徵也。「般若無相」下，釋中文二：初正釋一義，可解。次「般若空於無明」下，二逐難重釋。何者？一切空相事顯可知，般若之空有何差別？故今釋云「從於無明至於佛果」，以明別也。文二：初約迷悟次位明空相，可解。二「五眼成就時」下，約佛果顯空相。文二：初明無見而見。肉天等四眼，在佛名佛五眼也。「行亦不受」下，二明無行而行，方離五非。「菩薩未成佛」下，第三染淨相對以明一義。文中三，謂標、徵、釋。初標可見。「何以故」，徵也。「於第一義而不二」下，三釋也。生死菩提其如明闇，雖二，空不二也。

Above, within the internal protection, there were three distinct sections; now Chapter Four, “The Two Truths,” is the third, clarifying that upon which the two protections rely. As for the two truths, they are the grand cardinal principle of the Buddhist teachings. There are seven kinds—actual existence, illusory existence, distinctive entering shared, perfect entering shared, distinctive teaching, perfect entering distinctive, and perfect teaching—as fully explained in the Profound Meaning of the Lotus Sūtra. It is simply that because an ordinary person's view is shallow, it is called the conventional, while a noble person's view is deep, it is called the ultimate; being true and real, they are called truths. Furthermore, above in the chapter “Contemplating Emptiness,” it was clarified that ultimate wisdom and expedient wisdom are both empty, and thereby protect. For all those who have not yet comprehended things, one must carry out conversion; conversion must have a basis, which is none other than the two truths, and hence they are clarified here. The text of the chapter has two parts: first, questions and answers; second, exhortation to uphold [the sūtra]. The first part has three [sections]: first, clarifying that the two truths are non-dual; second, clarifying that expounding the Dharma is non-dual; third, clarifying that the Dharma-gates are non-dual. The first section has two parts: first, questions; next, answers. In the question there are three parts: first, a paired presentation. From “At that time” onward, as he is about to raise a challenge, he therefore makes two inquiries. Second, from “If it is said to be non-existent” onward, is the paired challenge. Some say: If it is said to be non-existent, the ordinary person's wisdom should not have two, namely the two truths of ultimate and conventional. If it is said to be existent, the noble person's wisdom should not be one; ‘one’ is the supreme truth. Now we say: if it is said to be existent, one should not say that existence and non-existence are both empty; if it is said to be non-existent, there should not be the distinction between the two views. Third, from “the meaning of one and two” onward, is the paired conclusion. From “The Buddha told the Great King” onward is the second part, the answer. The text has three sections: first, the direct answer; second, adducing proof; third, explaining and completing [the meaning]. The first also has three: first, praising Moon Radiance's past causes, which is understandable. Second, from “You now without listening” onward, is the direct answer. Listening and speaking are both empty, which is non-duality; listening and speaking are distinctly present, which is non-oneness. Third, from “Listen attentively” onward, warns him to listen and exhorts cultivation of the three wisdoms. From “The verse of the seven buddhas is like this” onward is the second section, adducing proof. The verses have eight and a half lines, divided into three parts: the first three lines directly present the two truths; the next three lines explain the meaning, which is precisely the answer to the question; the last two and a half lines conclude and complete the above meanings. The first part has three: the first line clarifies the two truths of the distinctive teaching; the upper half clarifies that the ultimate truth is existence-empty, and the lower half clarifies that the conventional truth is emptiness-existent. The Mahāprajñāpāramitōpadeśa says: “By whom were the twelve links of dependent origination made? The Buddha said: They were not made by a buddha, nor by a bodhisattva, up to nor were they made by any noble persons.” Hence it says, “neither made by oneself nor by another.” Second, from “Dharma-nature is fundamentally without nature” onward, one line clarifies the two truths of the shared teaching; the upper half clarifies the ultimate, and the lower half clarifies the conventional. The “three designations” are dharmas, reception, and names. Third, from “Without non-truth, it is truly non-existent” onward, one line clarifies the two truths of the perfect teaching. Having no separate conventional is one “without”; having no separate ultimate is one “without”; hence it says “without non-truth.” The upper two lines clarify the ultimate, the next line clarifies the conventional, and the lower line summarizes. From “Existence and non-existence are fundamentally two of themselves” onward is the second part, directly answering the challenge and clarifying neither one nor two. The text has three: the first line contrasts wisdom and principle to dispel oneness and difference. The upper half clarifies one and two, and the lower half clarifies neither one nor two, and so forth. Second, from “The mind of understanding sees non-duality” onward, one line contrasts wisdom and principle to dispel attachment; the upper half clarifies that when the mind of understanding seeks duality it cannot be found, and the lower half dispels clinging. That which is called understanding sees that the two truths are both empty. If one then clings to this emptiness, when duality cannot even be found, how could non-duality be found? Third, from “In understanding, it is always of itself one” onward, one line contrasts principle and wisdom to praise entering the ultimate meaning. From “Conventional truth arises through illusion and transformation” onward, the third part of two and a half lines concludes and establishes the above three meanings. The first line clarifies the three similes for the existence and non-existence of conventional truth: first, adducing sky-flowers; second, adducing shadows; third, adducing three hands. All are without reality; although without reality, they are not non-existent. Second, from “Illusion and transformation seeing illusion and transformation” onward, one line clarifies the noble view of existence and non-existence. Third, the half-line from “is named the contemplation of all buddhas” concludes the correct contemplation. From “Great King, the bodhisattva” onward is the third section, explaining and completing [the meaning]. The text has two: first, clarifying the meaning of two; next, clarifying the meaning of one. Illuminating the conventional converts ordinary persons; illuminating the ultimate converts the two vehicles. From “Buddhas and sentient beings” onward, the second part clarifies the meaning of one. The text has three: first, contrasting the capable and the object to clarify the meaning of one, which has three: presentation, inquiry, and explanation. Now this is the first, the presentation. “For what reason?” is the second, the inquiry. From “Because sentient beings” onward is the explanation. “Because sentient beings are empty, one can place them in the emptiness of bodhi” explains the Buddha who is capable of converting. “Because bodhi is empty, one can place it in the emptiness of sentient beings” explains those who are converted. Furthermore, the emptiness of sentient beings is the emptiness of persons, and the emptiness of bodhi is the emptiness of dharmas. From “Because all dharmas” onward, the second part contrasts sphere and wisdom to clarify the meaning of one. The text has three: presentation, inquiry, and explanation. Now this is the first. “Because all dharmas” means that both sphere and wisdom are empty here, hence it says “emptiness of emptiness.” “For what reason?” is the second, the inquiry. From “Prajñā is markless” onward, within the explanation are two: first, directly explaining the meaning of one, which is understandable. Next, from “Prajñā is empty of ignorance” onward, the second part explains again in response to a difficulty. Why? The marks of all emptiness are obvious and knowable in phenomena; what distinction is there in the emptiness of prajñā? Hence it now explains, saying “from ignorance up to the fruit of buddhahood,” in order to clarify the distinction. The text has two: first, clarifying the marks of emptiness in terms of the sequential stages of delusion and awakening, which is understandable. Second, from “When the five eyes are accomplished” onward, revealing the marks of emptiness in terms of the fruit of buddhahood. The text has two: first, clarifying seeing without seeing. The four eyes of flesh, heavenly, etc., in a buddha are called the Buddha’s five eyes. From “Practicing without receiving” onward, the second part clarifies practicing without practice, only then being free of the five errors. From “When a bodhisattva has not yet become a buddha” onward, the third part contrasts defilement and purity to clarify the meaning of one. In the text are three: presentation, inquiry, and explanation. The first, the presentation, can be seen. “For what reason?” is the inquiry. From “In the supreme truth they are not two” onward is the third, the explanation. Saṃsāra and bodhi are like light and darkness; although two, in emptiness they are non-dual.