仁王護國般若經疏 5.8

5.8

「一切眾生」下，二合釋二藏明不思議。文二：先釋後結。釋中二：初人法相對辨不思議、後境智相對辨不思議。初中更二：一明人空、二明法空。初文二：初以三義辨眾生空、後就眾名辨我人空。今初也。言三義者，一無生滅、二無縛解、三非因果非不因果。眾生義無所得。離苦故，無生無滅。離集故，無縛無脫。離集則非因，離苦則非果，雖非因果而因果宛然，故云非不因果。又《大品》云「色空受、想行識空」，以五陰空故，將何有生？故無生。既無生，何有滅？故無滅。「無縛無解」者，《大論》五十一云「五眾無縛無脫，若畢竟空無有作者，誰縛誰解？凡夫人法虛假不可得，故非縛；聖人畢竟不可得，故非解。乃至菩薩住是道中，諸煩惱不牽墮凡夫中，故言不縛；不以諸無漏法破煩惱，故言不解。」具如彼說。衛世師計我為作者名因，僧佉計我為受者名果，今我既空，故「非因果」。真諦則無，俗諦則有，故言「非不因果」。「煩惱我人」下，二就我眾名以辨我人空。文二：一正明我空、二明我所空。今初有五：一我、二人、三知者、四見者、五受者。「我所者」下，次明我所空。「一切苦受」者，苦受名苦苦、樂受名壞苦、捨受名行苦，此三者皆有為行，同是我所等法，故言「一切苦受行空故」也。「一切法集」下，二明法空。一切法集者，謂因緣共成，此名假也。「幻化五陰」者，五陰無實，此為法假也。「無合無散」者，此受假也。因緣共生故無散，因緣即空故無合也。「法同法性」者，一切諸法皆同真如之性者，以其本來寂然空故。

From "all sentient beings" below, the second [part] explains the two treasuries together to clarify the inconceivable. The text has two [parts]: first, explanation; later, conclusion. In the explanation there are two [parts]: first, discerning the inconceivable by contrasting person and dharma; later, discerning the inconceivable by contrasting cognitive object and wisdom. In the first there are further two [parts]: first, clarifying the emptiness of the person; second, clarifying the emptiness of dharmas. The first text has two [parts]: first, discerning the emptiness of sentient beings through three meanings; later, discerning the emptiness of self and person based on the numerous designations. Now for the first. As for the three meanings: first, without arising or cessation; second, without bondage or liberation; third, neither cause and effect nor not cause and effect. Sentient beings are ungraspable in meaning. Because they are free from suffering, there is no arising and no cessation. Because they are free from the origin [of suffering], there is no bondage and no liberation. Being free from the origin, they are not a cause; being free from suffering, they are not an effect; although they are not cause and effect, cause and effect are distinctly present, hence it says "not not cause and effect." Moreover, the Large Prajñāpāramitā Sūtra says: "Form is empty; feeling, perception, mental formations, and consciousness are empty." Since the five aggregates are empty, wherewithal could there be arising? Hence there is no arising. Since there is no arising, how could there be cessation? Hence there is no cessation. Regarding "without bondage and without liberation," the Great Treatise, fascicle 51, says: "The five aggregates have neither bondage nor liberation; if in ultimate emptiness there is no agent, who is bound and who is liberated? The dharmas of ordinary persons are false, provisional, and ungraspable, hence not bound; the noble ones are ultimately ungraspable, hence not liberated. Even up to: when bodhisattvas abide in this path, the afflictions do not drag them down into the ranks of ordinary persons, hence it is said 'not bound'; they do not destroy afflictions with outflow-free dharmas, hence it is said 'not liberated.'" It is fully stated as in that text. The Vaiśeṣikas hold the self to be the agent, termed cause; the Sāṃkhyas hold the self to be the experiencer, termed effect. Now, since the self is empty, it is "neither cause nor effect." According to the ultimate truth it does not exist, but according to the conventional truth it does exist, hence it says "not not cause and effect." From "afflictions, self, person" below, the second discerns the emptiness of self and person based on the numerous designations of the self. The text has two [parts]: first, directly clarifying the emptiness of the self; second, clarifying the emptiness of what belongs to the self. Now the first has five: first, self; second, person; third, knower; fourth, seer; fifth, experiencer. From "what belongs to the self" below, next he clarifies the emptiness of what belongs to the self. Regarding "all painful experiences": painful experience is called the suffering of suffering; pleasant experience is called the suffering of change; neutral experience is called the suffering of conditioned existence. These three are all conditioned activities and are equally dharmas belonging to the self and so forth, hence it says "because all conditioned activities of painful experience are empty." From "the collection of all dharmas" below, the second clarifies the emptiness of dharmas. "The collection of all dharmas" means being jointly formed through causes and conditions; this is termed nominal provisionality. "The illusory five aggregates": the five aggregates have no reality; this is the provisionality of dharmas. "Without combination and without dispersal": this is the provisionality of experiencing. Because they are co-arisen through causes and conditions, there is no dispersal; because causes and conditions are identical to emptiness, there is no combination. "Dharmas are identical to dharmatā": all dharmas are identical to the nature of tathatā, because their original nature is completely quiescent and empty.