[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [仁王般若經疏](https://indike.org/pramana/in.bauddha.taisho.1707) › 2.114 # 仁王般若經疏 2.114 仁王般若經疏 2.114 - **Language:** Classical Chinese ### [2.114](https://indike.org/pramana/in.bauddha.taisho.1707.2.114) 無相第一義者，此辨真諦也。如來說法前後不同，先說世諦後明真諦，此明從淺入深。自有先說真諦後明俗諦，此明宗歸有本。無相者，實相之理絕於有無，名為無相。物莫能測，名第一。仲𮥜所以，名之為義。無自無他作者，本來無相，豈是今無？既言本無相，何忽有造作？故云無自無他作。依如西域九十五種外道，以四作往收，義無不盡。故《涅槃》云「非自作，非他之所作，亦非共作，非無因作，是故勝出諸外道。」此經只有二種，存略故耳。因緣本自有者，明因緣空有為世諦。因緣本自有，豈是今有？既言本有，故言無自無他作。故《大智論》云「十二因緣是誰所作？佛言：非佛作，非菩薩作，（乃至）非一切聖人所作。」故云無自無他作也。法性下一偈，為二：上半釋前上半、下半釋前下半。法性本無性者，即是前無相第一義。諸法實相名為法性，法性以無性為法性，此是對性說無性，若無有性亦無無性。第一義空如者，即是第一義空。以無依無得故名空如。諸有本有法者，釋前因緣本自有。三假集假有者，此明無體，藉他故有也。第三偈無無諦實無，還結前無相第一義。寂滅第一空，結無自無他作。諸法因緣有，結前因緣本自有。有無義如是，總結前十一句也。有者，結前三偈下半明有，無者結前三偈上半明無，故云有無義如是也。又釋無無諦實無者，二無遣二實，故云無無諦實無。寂滅第一空者，有自體本無，故云寂滅第一空。一切有為法皆依六因四緣生，故言諸法因緣有。又解：無無諦實無者，一無去於上諸有，一無去於上無，故云無無也。諦實無，智照如實智，故云諦實無。寂滅第一空者，寂滅法中最精，絕四句、離百非，不同二乘斷空，故云第一空。諸法因緣有有無義如是者，總結上也。又解：無無者，一無無世諦，一無無真諦也。 > "Markless is the ultimate truth": this distinguishes ultimate truth. The Tathāgata's preaching of the Dharma is not uniform in sequence: sometimes he first preaches conventional truth and later clarifies ultimate truth, which clarifies entering from the shallow to the deep; sometimes he first preaches ultimate truth and later clarifies conventional truth, which clarifies that the fundamental doctrine has a source. "Markless": the principle of dharmatā cuts off existence and non-existence, and is called markless. Things cannot fathom it, hence it is called "foremost" (paramārtha). The reason behind it is called "meaning" (artha). "Neither self-made nor made by another": it is originally markless; how could it be non-existent only now? Since it is said to be originally markless, how could there suddenly be creative action? Therefore it says "neither self-made nor made by another." As in the Western Regions, the ninety-five kinds of non-Buddhist paths are exhaustively included under the four kinds of production. Therefore the Mahāparinirvāṇa-sūtra says: "It is not self-made, nor made by another, nor jointly made, nor made without a cause; therefore it surpasses all non-Buddhist paths." This sūtra mentions only two kinds for the sake of brevity. "Causes and conditions originally exist of themselves" clarifies that conditioned emptiness and existence constitute conventional truth. Causes and conditions originally exist of themselves; how could they exist only now? Since they are said to originally exist, it says "neither self-made nor made by another." Therefore the Mahāprajñāpāramitopadeśa says: "By whom were the twelve links of conditioned co-arising made? The Buddha said: They were not made by a Buddha, not made by a bodhisattva, (up to) not made by any noble one." Hence it says "neither self-made nor made by another." The next verse, "Dharmatā...", has two parts: the upper half explains the preceding upper half, and the lower half explains the preceding lower half. "Dharmatā is originally devoid of self-nature" is the preceding "markless is the ultimate truth." The dharmatā of all phenomena is called dharmatā; dharmatā takes the lack of self-nature as its nature. This is speaking of the lack of self-nature in contrast to nature; if there is no nature, there is also no lack of nature. "Ultimate emptiness is as such" is the emptiness of the ultimate truth. Because it has nothing to rely upon and nothing to attain, it is called empty and as such. "All existent phenomena originally exist" explains the preceding "causes and conditions originally exist of themselves." "Aggregated through the three designations, they conditionally exist" clarifies that they have no substantial entity, and exist only by depending on others. In the third verse, "The non-existence of non-existence is truly and genuinely non-existent" concludes again the preceding "markless is the ultimate truth." "Quiescence is the foremost emptiness" concludes "neither self-made nor made by another." "All phenomena exist through causes and conditions" concludes the preceding "causes and conditions originally exist of themselves." "Such is the meaning of existence and non-existence" summarizes the preceding eleven lines. "Existence" concludes the lower halves of the preceding three verses clarifying existence; "non-existence" concludes the upper halves of the preceding three verses clarifying non-existence; hence it says "such is the meaning of existence and non-existence." Another explanation: "The non-existence of non-existence is truly and genuinely non-existent" means that the two non-existences eliminate the two substantial entities; hence it says "the non-existence of non-existence is truly and genuinely non-existent." "Quiescence is the foremost emptiness" means that self-entity is originally non-existent, hence it says "quiescence is the foremost emptiness." All conditioned phenomena are produced relying on the six causes and four conditions, hence it says "all phenomena exist through causes and conditions." Yet another explanation: "The non-existence of non-existence is truly and genuinely non-existent": one "non-existence" eliminates the aforementioned various existences, and the second "non-existence" eliminates the aforementioned non-existence; hence it says "the non-existence of non-existence." "Truly and genuinely non-existent": wisdom illumines like real wisdom, hence it says "truly and genuinely non-existent." "Quiescence is the foremost emptiness": it is the most refined among quiescent dharmas, cutting off the four propositions and separating from the hundred negations, unlike the annihilatory emptiness of the two vehicles; hence it is called "foremost emptiness." "All phenomena exist through causes and conditions, such is the meaning of existence and non-existence" summarizes the above. Yet another explanation: regarding "the non-existence of non-existence," one non-existence negates conventional truth, and the other non-existence negates ultimate truth. > — English (machine translation) (machine translation) - [Previous: 2.113](https://indike.org/pramana/in.bauddha.taisho.1707.2.113) - [Next: 2.115](https://indike.org/pramana/in.bauddha.taisho.1707.2.115) - [Up: 2](https://indike.org/pramana/in.bauddha.taisho.1707.2) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1707~en-mt.2.114) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1707.2.114](https://indike.org/pramana/in.bauddha.taisho.1707.2.114) · Pramāṇa