仁王般若經疏 1.109

1.109

法性下，第二別歷諸科以明空，顯護佛果之般若也。文有二：初約法明空，顯成實智義；二內空下，更舉十二空結上空義。初約法明空有二：初就色釋空；次從剎那下，約心辨空。所言法性者，明一切法本性清淨，即大乘般若體。色受想行識空者，明五陰果報空。十二入是受用空，十八界是性別空。《大智度論》云「以對病不同，說斯三種。為疑心數眾生說於五陰，為疑色眾生說十二入，為疑色心等眾生說十八界。」六大名遍到空，故《阿含經》云「六王各諍其大。地云我能勝載一切萬物，故稱為大。水云我能澍潤一切，火云我能燒照一切，風云我能生動一切，空云我能容受一切，識云若無我者色則敗壞雖，復各稱我大，識為主也。」故云四大圍空，識居其中。五大就有法以辨空，第六空大就無法以辨空。今言有無者，是其相待之名也。四諦者是境空，十二因緣是義空，生住滅是三世法空。十二因緣義空者，還分折苦集之境，故過去二因、現在三因，此五是集。現在五果、未來二果，此七是苦諦。故云十二因緣其義甚深。又十二因緣者，明十二因緣本來寂滅，非二乘所知故也。

From "The dharmatā..." downward is the second part, which specifically goes through the various categories to explain emptiness, revealing the prajñā that protects the Buddha-fruit. The text has two sections: first, explaining emptiness in terms of dharmas, which reveals the meaning of real wisdom; second, from "internal emptiness" downward, it further raises the twelve emptinesses to conclude the above meaning of emptiness. The first, explaining emptiness in terms of dharmas, has two parts: first, explaining emptiness with respect to form; next, from "moment to moment" downward, discerning emptiness in terms of the mind. That which is called "dharmatā" explains that the original nature of all dharmas is pure, which is the essence of Mahāyāna prajñā. That "form, sensation, perception, volition, and consciousness are empty" explains the emptiness of the fruition-retribution of the five aggregates. The twelve sense bases are emptiness of consumption and use; the eighteen elements are emptiness of nature-differentiation. The Mahāprajñāpāramitopadeśa says: "Because they address different ailments, these three kinds are taught. For sentient beings confused about mental factors, the five aggregates are taught; for sentient beings confused about form, the twelve sense bases are taught; for sentient beings confused about both form and mind, the eighteen elements are taught." The six great elements are called all-pervading emptiness. Hence the Āgama-sūtra says: "The six kings each disputed their greatness. Earth said: 'I can support and carry all myriad things, so I am called great.' Water said: 'I can moisten all.' Fire said: 'I can burn and illuminate all.' Wind said: 'I can generate and move all.' Space said: 'I can accommodate all.' Consciousness said: 'If there were no me, form would decay; although each claims to be great, consciousness is the master.'" Therefore it is said that the four great elements surround space, and consciousness dwells within them. The [first] five great elements discern emptiness with respect to existent dharmas; the sixth, the space element, discerns emptiness with respect to nonexistent dharmas. Now, speaking of existence and nonexistence, these are designations of mutual dependence. The four noble truths are emptiness of the object; the twelve links of dependent origination are emptiness of meaning; arising, abiding, and cessation are the emptiness of the dharmas of the three times. That the twelve links of dependent origination are emptiness of meaning is that they further analyze the domain of suffering and origination: thus the two past causes and three present causes—these five are origination; the five present effects and two future effects—these seven are the truth of suffering. Therefore it is said that the meaning of the twelve links of dependent origination is extremely profound. Furthermore, as for the twelve links of dependent origination, it explains that the twelve links of dependent origination are originally quiescent, and not within the knowledge of the two vehicles.