仁王護國般若經疏 5.7

5.7

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.