仁王般若經疏 1.88

1.88

上來至此明序分，自此下明正說分。序義既周，正宗宜顯，所以明正說也。就正宗文中，品雖有六，義約為四：第一前之三品明能護波若亦名內護；第二護國一品明所護之國亦名外護；第三散華一品示物供物儀令人供養；第四受持一品明弘經人德行相貌，勸將來依憑學經。就前三品即為三別：〈觀空〉一品明護果、〈教化〉一品明護十地因教物起行、〈二諦〉一品論辨二諦不二。護果內非無因，為成護果；護因中非無果，為明其因。無分別中因果本來清淨，為因緣故作一途說耳，勿作有所得心定執也。所言觀空者，諸佛菩薩以無相妙慧照無相妙境，內外並冥、緣觀俱寂，故言觀空也。故下文云「見境見智，非聖見也。」又言觀者，無得正觀也。空者，諸法實相、法性、本際異名也，非二乘所見空也。就此品分為三段：第一明申告大眾；第二從爾時大王下三問答，月光諮請，明護果之義；第三從佛說法時下，明時會得益。就第一申告中有四子句：初知十六國王意；二吾今下，許說；三諦聽下，勅聽；四時波斯匿王下，散華供養。

Up to this point clarifies the introductory section; from here downward clarifies the main teaching section. The meaning of the preface having been completed, the main doctrine ought to be revealed; therefore the main teaching is clarified. Within the text of the main doctrine, although there are six chapters, their meaning is summarized into four: First, the preceding three chapters clarify the prajñā that can protect, also called the inner protection; second, the single "Protecting the State" chapter clarifies the state that is protected, also called the outer protection; third, the single "Scattering Flowers" chapter demonstrates the etiquette of offering things by living beings, causing people to make offerings; fourth, the single "Receiving and Upholding" chapter clarifies the virtuous practices and marks of the person who propagates the sūtra, encouraging future [generations] to rely upon and study the sūtra. Regarding the first three chapters, there are three distinctions: the single chapter on "Contemplating Emptiness" clarifies protecting the fruit; the single chapter on "Teaching and Transforming" clarifies protecting the cause of the ten stages, teaching beings to give rise to practice; the single chapter on "The Two Truths" discusses and analyzes the non-duality of the two truths. Within protecting the fruit, it is not devoid of cause, [which serves] to accomplish the protection of the fruit; within protecting the cause, it is not devoid of fruit, [which serves] to clarify its cause. In non-differentiation, cause and effect are originally pure; because of causes and conditions, it is expounded in this single manner—one must not give rise to an attitude of apprehension and rigidly cling to it. As for the so-called "contemplating emptiness," the Buddhas and bodhisattvas illuminate the markless, wonderful realm with markless, wonderful wisdom; inner and outer are both obscured, and both condition and contemplation are tranquil; hence it is called "contemplating emptiness." Therefore, the text below says: "Seeing the realm and seeing the wisdom is not the vision of the sages." Moreover, "contemplation" is the correct contemplation of non-attainment. "Emptiness" is an alternate name for the dharmatā of all phenomena, dharma-nature, and the fundamental limit; it is not the emptiness seen by the two vehicles. This chapter is divided into three sections: first, clarifying the proclamation to the great assembly; second, from "At that time the great king" downward, three questions and answers, Moonlight's inquiry, clarifying the meaning of protecting the fruit; third, from "When the Buddha expounded the Dharma" downward, clarifying the assembly at that time gaining benefit. Within the first, the proclamation, there are four clauses: first, knowing the intention of the sixteen kings; second, from "I now" downward, promising to speak; third, from "Listen attentively" downward, ordering them to listen; fourth, from "Then King Prasenajit" downward, scattering flowers in offering.