仁王護國般若經疏 5.34

5.34

次「白佛言」下，第三明法門不二，先問、後答。問中三：初是問根也；「行亦無量」，二問行也；「法門為一」下，三問法門也。又問意云：眾生根性志懷不同，所說觀門為一為二？「大王」下，二佛答。文三：一略答、二廣答、後結答。初文二：初明觀門、後明所觀法。今初文可解也。「一切法亦非有相」下，二明所觀法。非有相，相不實故。非非無相，離空過故。「若菩薩」下，二廣答釋。文三：初約二諦顯。「若菩薩觀眾生」下，二是俗諦，不見一二是真諦。即俗即空，故言不二是第一義諦；若有若無即諸見本，名世諦也。「以三諦」下，二約三諦顯諸法。有人言：空即真也，色即五根，心即六識。今云一切法者，則理事俱該。空則始從虛空乃至般若亦有真俗，色則始從實色乃至真色亦有真俗，心則始從生滅乃至無作亦有真俗，攝法實廣也。五種三諦，如《法華玄義》說。「我人知見」下，三約三假顯法。我人知見是名假，五陰是受假，一切法是法假也。「眾生品」下，三結答也。

Next, from “addressed the Buddha, saying” onward is the third part, clarifying that the Dharma-gates are non-dual; first, a question; next, an answer. In the question there are three: the first is asking about faculties; second, “practices are also immeasurable” asks about practices; third, from “are the Dharma-gates one” onward asks about the Dharma-gates. Furthermore, the intention of the question says: sentient beings’ faculties, natures, aspirations, and dispositions are not the same; are the gates of contemplation that are spoken one or two? Second, from “Great King” onward is the Buddha's answer. The text has three: first, a brief answer; second, an expansive answer; finally, a concluding answer. The first has two: first, clarifying the gates of contemplation; next, clarifying the dharmas contemplated. Now the first text is understandable. Second, from “All dharmas are also not of existent marks” onward clarifies the dharmas contemplated. “Not of existent marks” because marks are not real. “Not non-existent marks” because it is free of the error of emptiness. Second, from “If a bodhisattva” onward is the expansive answer and explanation. The text has three: first, revealed in terms of the two truths. Second, from “If a bodhisattva contemplates sentient beings” onward is conventional truth; not seeing one or two is ultimate truth. Being conventional is being empty; hence it says non-duality is the supreme truth; both existence and non-existence are the root of all views, which is called conventional truth. Second, from “Through the three truths” onward reveals all dharmas in terms of the three truths. Some say: emptiness is the ultimate; form is the five sense faculties; mind is the six consciousnesses. Now saying “all dharmas” encompasses both principle and phenomena. For emptiness, from space up to prajñā, there are also ultimate and conventional; for form, from actual form up to true form, there are also ultimate and conventional; for mind, from arising and ceasing up to non-contrivance, there are also ultimate and conventional; the dharmas it subsumes are truly broad. The five kinds of three truths are as expounded in the Profound Meaning of the Lotus Sūtra. Third, from “Self, person, knowing, and seeing” onward reveals dharmas in terms of the three designations. Self, person, knowing, and seeing are the designation of names; the five aggregates are the designation of reception; all dharmas are the designation of dharmas. Third, from “sentient beings chapter” onward is the concluding answer.