仁王護國般若經疏 5.70

5.70

「大牟尼言」下，二如來答。答意但以菩薩上求下化為言解說，方得此道。開空甚多，略說三種。若色即是空，開一切智。空即是色，開道種智。色空不二，開一切種智。色若不空則見思惑，空若不色即無知惑，不得中道則無明惑。三皆是門，如是三觀即三智開，大略如是也。文三：初總標、次別釋、後總結。初文三：一標，文可見。「從習忍」下，二別敘。「依」謂依止。「持」謂攝持。言此法師為眾生依止，建立正法也。「汝等大眾」下，三勸供養。

From "The Great Muni said" onward is the second [part], the Tathāgata's reply. The meaning of the reply is simply that only when one uses the bodhisattva's upward aspiration and downward conversion to explain can one attain this path. Disclosures of emptiness are manifold; to speak briefly, there are three kinds: If form is identical to emptiness, it opens sarvajñatā. If emptiness is identical to form, it opens mārgākārajñatā. If form and emptiness are non-dual, it opens sarvākārajñatā. If form is not empty, there is the delusion of views and thoughts; if emptiness is not form, there is the delusion of dust-like ignorance; if one does not attain the Middle Way, there is the delusion of fundamental ignorance. All three are gateways; thus, when these three contemplations are practiced, the three wisdoms are opened—such is the general outline. The text has three parts: first, general presentation; next, specific explanation; finally, general conclusion. The first text has three parts: 1. the presentation, the text of which can be seen; from "from the patience of practice" onward, 2. specific narration: "relying upon" means to take refuge in, and "holding" means to embrace and sustain—meaning that these Dharma masters serve as refuges for sentient beings and establish the true Dharma; from "you in the great assembly" onward, 3. exhorting them to make offerings.