仁王護國般若經疏 3.11

3.11

From "Because of the worldly truth" onwards, second, clarifies that in the conventional there is transformation. The text has four parts: first, clarifying that because of two conditions one sees that there are sentient beings to be transformed; second, concluding the above meaning that there are no sentient beings; third, clarifying that both heterodox and orthodox views are views; fourth, concluding the orthodox view. Now for the first. As for "worldly truth", there are three kinds of truths: first, the truth of form; second, the truth of mind; third, the truth of emptiness. "Three designations" refers to designation of dharmas, designation of receipt, and designation of names. The three designations here are not those explained in the Tattvasiddhi-śāstra, because here there is no Tripiṭaka teaching. "Termed seeing sentient beings": because of the worldly truth and the three designations, there are sentient beings to be transformed. "Because the nature of all beings is real": second, concluding the above meaning of the ultimate truth that there are no sentient beings. All sentient beings are themselves the mark of nirvāṇa and do not undergo further cessation; hence it is called "real". From "even unto all buddhas" onwards, third, clarifies that both heterodox and orthodox views are views. "Three vehicles" refers to śrāvakas, pratyekabuddhas, and bodhisattvas. "Seven worthies" refers to the seven expedient stages. "Eight noble ones" refers to the four fruits and four directions. Regarding the "sixty-two views", commentators differ; tentatively following the Great Treatise, four propositions are constructed upon each of the five aggregates: regarding the form aggregate, it says that in the past, form, the soul, and the world are permanent—this is true, the rest is false; the other three propositions such as impermanence are likewise, and the remaining aggregates are also like this, making twenty. In the present, having limits, not having limits, and so forth, applied over the five aggregates, makes twenty. After death, going as such, not going as such, and so forth, also makes twenty, making sixty. Soul and body being one, and soul and body being different, makes sixty-two views, and so forth. From "Great King, if one designates seeing by name" onwards, fourth, concludes the orthodox view. If one knows that all dharmas possess only conventional names, this is designated as "seeing"; it is not the same as worldly people seeing all dharmas, and so forth.