仁王般若經疏 1.99

1.99

是故下，第二總結答上問護果護因。文有二：初結上生法二空同法性等真際無二無別，明四生如與佛如無異，即明護果義。是為菩薩行化十地下，結答護十地行因緣義，明菩薩觀解即護因義。初結上生法二空。文言一切法性者，實相之異名也。真實空者，非二乘所解空也。來無所從名不來，去無所至名不去。然法性雖無去來，而宛然去來。不生不滅者，法本不生，有何滅乎？同真際者，同於諸法實際也。等法性者，《釋論》云「法名涅槃，性名本分種。等者，一切諸法中悉有安樂性。安樂性者即涅槃之異名也。」無二無別者，有人言：無人在法外名無二，無法在人外名無別。今謂不然，明四生與常樂四德無二無別也。如虛空者，總喻無人法也。是故陰入界無我，結上人無我。無所有相，結法無我。是為菩薩下，明菩薩觀解，即結答上護因問，以悟無所得故能證十地波若也。故《金剛般若》云「皆以無為法而有差別」。見自他皆無為，即以無為為菩薩體也。

From "Therefore..." onward is the second part, which concludes by answering the previous questions on protecting the fruit and protecting the cause. The text has two parts: first, concluding that the two emptinesses of persons and phenomena above are identical with dharmatā, equal to the true limit, non-dual, and without distinction, making clear that the suchness of the four modes of birth is no different from the suchness of the Buddha, which clarifies the meaning of protecting the fruit. From "this is the bodhisattva's practice of transforming [beings through] the ten stages" onward, it concludes by answering the meaning of the causes and conditions of protecting the practice of the ten stages, clarifying that the bodhisattva's contemplative understanding is precisely the meaning of protecting the cause. First, it concludes the above two emptinesses of persons and phenomena. In the text, "all dharmatā" is another name for the real mark. "Genuinely empty" is not the emptiness understood by the two vehicles. Having nowhere from which to come is called "neither coming"; having nowhere to go is called "nor going." Yet, although dharmatā has no going and coming, it distinctly goes and comes. Regarding "without arising and without ceasing": phenomena are fundamentally unarisen; what ceasing could there be? "Identical with the true limit" means identical with the actual limit of all phenomena. Regarding "equal to dharmatā," the Commentary says: "Phenomenon (dharma) is named nirvāṇa; nature (tā) is named the original component seed. 'Equal' means that within all phenomena there is universally the nature of peace and joy. The nature of peace and joy is another name for nirvāṇa." Regarding "non-dual and without distinction," someone says: there being no person outside phenomena is called non-dual; there being no phenomenon outside persons is called without distinction. We now say this is not so; it clarifies that the four modes of birth and the four virtues of permanence and bliss are non-dual and without distinction. "Like empty space" is a general metaphor for the absence of persons and phenomena. "Therefore, the skandhas, āyatanas, and dhātus are without self" concludes the above non-self of persons. "Devoid of the mark of real existence" concludes the non-self of phenomena. From "this is the bodhisattva..." onward, it clarifies the bodhisattva's contemplative understanding, which concludes the answer to the above question on protecting the cause: because of awakening to aprāptitva, one is able to realize the prajñā of the ten stages. Therefore the Diamond Prajñā says: "All [noble persons] are distinguished by the unconditioned dharma." Seeing oneself and others as both unconditioned, one takes the unconditioned as the substance of the bodhisattva.