仁王護國般若經疏 5.8

5.8

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.