仁王般若經疏 1.105

1.105

何以故下，釋上不住義。非色如者，非折色然後始空，色體本來空，故云非色如。非非色如者，非離色外別有空，色則空也。第二隨世俗故眾生可化。文有二：初舉惑本；二能化由惑，故見世諦所化也。文言世諦故三假故，如來依世諦三假故名見一切眾生，即有能化也。第三還結成上悟入眾生不可得義也。文言一切眾生性實故，一切眾生即前所明四生也，性實故一切眾生即體是寂皆性實也。第四明邪正二見俱是見著。文言乃至諸佛下，此句即通舉凡聖，故言乃至。下更分別邪正。小乘以六十二見為邪，計諸陰有即常見、執諸陰無即斷見，因此斷常生六十二見。然解六十二見不同，且依《釋論》明六十二見。歷於五陰而明神及世間常是事實，餘妄語，是見依色。神及世間無常是事實，餘妄語，是見依色。神及世間亦常無常是事實，餘妄語，是見依色。神及世間非常非無常是事實，餘妄語，是見依色。色上有四句，受想行識上亦各具四句，合有二十句。世界有邊無邊，亦歷五陰有二十句。死後如去不如去，歷五陰復二十句。合六十句。身即神、身異神，復有二句，合為六十二見也。第五結，若能隨俗名字見，實無所見是名正見。文言大王若以名名見一切法者，但有名無實也，乃至三乘諸佛四生亦但有名字。若能如此見，非妄想見，名真實見也。

From "Why is this?" onward, he explains the meaning of non-abiding above. Regarding "non-rūpa is suchness": it is not that after breaking down rūpa it only then begins to be empty; the substance of rūpa is originally empty, hence he says "non-rūpa is suchness." Regarding "not non-rūpa is suchness": it is not that apart from rūpa there is a separate emptiness; rūpa itself is empty. Second, according to worldly convention, sentient beings can be transformed. The text has two parts: first, raising the basis of delusion; second, the ability to transform depends on delusion, hence one sees the transformed of saṃvṛti-satya. In the text, "because of saṃvṛti-satya, because of the three designations": the Tathāgata relies on the three designations of saṃvṛti-satya, hence it is called seeing all sentient beings, and thus there is the ability to transform. Third, returning to establish the above awakening and entry where sentient beings are unfindable. The text says "because the nature of all sentient beings is real": all sentient beings are the four modes of birth clarified earlier; because their nature is real, all sentient beings are intrinsically quiescent and all of real nature. Fourth, clarifying that both wrong and correct views are attachments to seeing. The text says "up to the Buddhas" onward: this clause generally encompasses both ordinary beings and sages, hence it says "up to." Below, he further differentiates wrong and right. The Hīnayāna takes the sixty-two views as wrong: reckoning the skandhas to exist is the view of permanence; clinging to the skandhas as non-existent is the view of annihilation; based on these [views of] annihilation and permanence, the sixty-two views arise. However, explanations of the sixty-two views differ; we provisionally explain the sixty-two views according to the Commentary. Traversing the five skandhas to explain: the soul and the world being permanent is real, the rest is false speech—this view relies on rūpa. The soul and the world being impermanent is real, the rest is false speech—this view relies on rūpa. The soul and the world being both permanent and impermanent is real, the rest is false speech—this view relies on rūpa. The soul and the world being neither permanent nor impermanent is real, the rest is false speech—this view relies on rūpa. There are four propositions regarding rūpa, and vedanā, saṃjñā, saṃskāra, and vijñāna each likewise possess four propositions, combining to make twenty propositions. Whether the world is finite or infinite also traverses the five skandhas, having twenty propositions. Whether after death one goes thus or does not go thus traverses the five skandhas, again having twenty propositions. These combine to make sixty propositions. The body being identical to the soul, and the body being different from the soul make another two propositions, combining to form the sixty-two views. Fifth, concluding: if one can see according to worldly designations, there is really nothing seen, which is called right view. In the text, "Great King! If, by means of names, one nominally sees all phenomena": there are only names without reality; up to the three vehicles, the Buddhas, and the four modes of birth, they also only have designations. If one can see in this way, it is not a view of deluded imagination; it is called real seeing.