仁王護國般若經疏 3.9

3.9

"The two truths as suchness" clarifies the true and the deluded. The worldly truth is deluded, and the supramundane is true. From "Therefore all dharmatā" onwards is the second part, explanation. The text has three parts: first, explanation; second, reconciliation; third, citing an analogy. Now for the first. All dharmatā is true existence; true emptiness is true emptiness. Because of true emptiness, it does not come; because of true existence, it does not go. Not going, there is no cessation; not coming, there is no arising. With no cessation and no arising, who is ordinary and who is noble? Since there is neither noble nor ordinary, who discusses contemplating or not contemplating? From "identical with the limit of reality" onwards is, second, reconciliation. The limit of reality is still true emptiness, and dharmatā is still wondrous existence; a single color or a single scent is entirely like this, hence it is said to be "identical and equal". "Like empty space" is, third, citing an analogy. In empty space, how could there be the five aggregates, sentient beings, bodhisattvas, all buddhas, the worldly truth, the ultimate truth, arising, ceasing, going, or coming? Fearing that the benighted would not understand, he therefore cited this analogy, and so forth. From "Therefore the aggregates, realms, and bases" onwards is the third part, conclusion. "Non-self" concludes the suchness of the aggregates, realms, bases, sentient beings, and so forth; "sign of non-existence" concludes the suchness of the buddhas, bodhisattvas, one who knows, one who sees, one who possesses life-span, and so forth. From "This is the bodhisattva's..." onwards is the second part, concluding the practice. The Vajracchedikā states: "All worthy and noble ones are distinguished by unconditioned dharmas"—this is identical with this text, and so forth.