仁王護國般若經疏 5.31

5.31

「白佛言」下，第二明說法不二。文二：先問、次答。問意云：若諸空如如，即無文字，何故聖人以此教化？「大王法輪者」下，答。文二：一明說空、二明修空。初文三：一明名空。言法輪者，凡有二種：一行、二教。「法本」者，修多羅經也。「重誦」者，祇夜經也。「受記」者，和伽那經也。「不誦偈經」者，伽陀經也。「無問而自說」者，優陀那經也。「戒經」者，尼陀那經也。「譬喻」者，阿婆陀那經也。「法界」者，伊帝目多伽經也，《大經》云戒經。「本事」者，闍多伽經也。「方廣」者，毘佛略經也。「未曾有」者，阿浮陀達摩經也。「論議」者，優婆提舍經也。此十二皆空，即如也。「是名味句」下，二明教空。以此土音聲為佛事，文字性離，故皆如也。「若取文字者」下，三明不行空。行空則非正觀也。

From “addressed the Buddha, saying” onward is the second part, clarifying that expounding the Dharma is non-dual. The text has two: first, a question; next, an answer. The intention of the question says: If all emptinesses are tathatā, then there are no words or letters; why do the noble ones use these to teach and convert? From “Great King, the wheel of the Dharma” onward is the answer. The text has two: first, clarifying expounding emptiness; second, clarifying cultivating emptiness. The first has three: first, clarifying that names are empty. As for the wheel of the Dharma, there are generally two kinds: first, practice; second, teaching. “Root of Dharma” is the sūtras. “Re-recitation” is the geyas. “Conferring of prophecy” is the vyākaraṇas. “Sūtras of unchanted verses” is the gāthās. “Spoken without being asked” is the udānas. “Precept sūtras” is the nidānas. “Parables” is the avadānas. “Dharma-realm” is the itivṛttakas; the Mahāparinirvāṇa Sūtra calls them precept sūtras. “Past events” is the jātakas. “Broad and expansive” is the vaipulyas. “Unprecedented” is the adbhutadharmas. “Discussions” is the upadeśas. These twelve are all empty, which is tathatā. Second, from “These are called the phrases and syllables” onward clarifies that the teaching is empty. Using the sounds and voices of this land to perform the Buddha's work, the nature of words and letters is transcendent, and thus they are all tathatā. Third, from “If one grasps at words and letters” onward clarifies non-practice of emptiness. If one practices emptiness, it is not the correct contemplation.