仁王護國般若經疏 5.7

5.7

「善男子」下，第二讚所說法。文三：初正讚、二勸修、後大眾供養。初文三：初釋不思議、次釋不可度量、後釋唯佛乃知。初更三：一略說、次假徵二藏、後廣釋。初文更四：一標數，謂「十四般若」也。「三忍地」下，二配當三忍。謂便忍三品，十住、十止、十堅心也。「地地上中下三十忍」者，從初地至十地，各有上中下，十地成三十忍也。「一切行藏」下，三藏攝。一切行藏謂十三忍，一切佛藏即上品寂滅，此二攝諸功德故名藏。「不可思議」者，四結不可思議也。「何以故」，二假徵行佛二藏也。「一切諸佛」下，三依義廣釋。文三：初就佛明不思議、二合釋二藏明不思議、後雙結二藏明不思議。初文二：先就化身明無生滅、二逐難重釋。今初，文二：一立、二蕩。今初。法身無相，為物故形，王宮生、雙林滅，以生滅化眾生也。而「無生」下，二蕩。其用彌廣、其體彌寂，故無生滅化也。「無自他」下，逐難重釋，先法、後喻。今初。彼我兩亡故無自他。境智俱絕故「無二」，中道最上，故「第一」。即動是寂故「非化」，即寂是動故「非不化」。「非無無相」者，釋其潛疑。恐人聞無生死化等，即謂無有出世無相之法，故釋其疑云非無無相。「無去來」等，但求去來不可得，故云無去來耳。「如虛空」者，二舉喻也。

From "good sons" below, the second [part] praises the Dharma that was spoken. The text has three [parts]: first, direct praise; second, exhortation to cultivate; later, the great assembly makes offerings. The first text has three [parts]: first, explaining the inconceivable; next, explaining the immeasurable; later, explaining that only buddhas know it. The first further has three [parts]: first, a brief exposition; next, provisionally questioning the two treasuries; later, an extensive explanation. The first text further has four [parts]: first, indicating the number, namely the "fourteen prajñās." From "the stages of the three patiences" below, the second matches them to the three patiences, namely the three grades of expedient patience: the ten abodes, the ten cessations, and the ten steadfast minds. As for "the thirty patiences of superior, middling, and inferior on each and every stage," from the first bhūmi to the tenth bhūmi, each has superior, middling, and inferior; the ten bhūmis make thirty patiences. From "the treasury of all practices" below, the third is their subsumption into the treasuries. The treasury of all practices refers to the thirteen patiences; the treasury of all buddhas is the superior grade of quiescence. Because these two subsume all merits, they are called treasuries. "Inconceivable" is the fourth, concluding their inconceivability. "Why is this?" is the second, provisionally questioning the two treasuries of practice and buddha. From "all buddhas" below, the third extensively explains according to the meaning. The text has three [parts]: first, clarifying the inconceivable with respect to the Buddha; second, explaining the two treasuries together to clarify the inconceivable; later, jointly concluding the two treasuries to clarify the inconceivable. The first text has two [parts]: first, clarifying non-arising and non-cessation with respect to the transformation body; second, re-explaining in response to difficulties. As for the first, the text has two [parts]: first, establishing; second, sweeping away. Now for the first: The Dharmakāya has no marks, yet assumes form for the sake of beings, being born in the royal palace and passing into cessation in the twin Śāla trees, transforming sentient beings through arising and cessation. But from "non-arising" below, the second sweeps it away: its function is ever wider and its substance is ever more quiescent, hence it is free from arising, cessation, and transformation. From "without self and other" below, he re-explains in response to difficulties, first through doctrine, later through analogy. Now for the first: Since both self and other are forgotten, there is no self and other. Since both cognitive object and wisdom are eliminated, there is "no duality"; the Middle Way is supreme, hence it is "foremost." Being immediately quiescent while in motion, it is "not transformation"; being immediately in motion while quiescent, it is "not non-transformation." "Not without marklessness" resolves a latent doubt: fearing that upon hearing of the absence of birth, death, transformation, and so forth, people would suppose there is no supramundane markless Dharma, he resolves their doubt by saying it is not without marklessness. Regarding "without coming and going" and so forth, it is merely that seeking coming and going is impossible, which is why he says there is no coming and going. "Like empty space" is the second, adducing an analogy.