仁王般若經疏 2.124

2.124

二白佛言下，第二問答，明說法不二。有二：初問、後答。就初問中有二意：初問意言云何上說菩薩於第一義諦中常照二諦化眾生。第一義諦中有何所化，而言佛菩薩常說十二部經化眾生，不離文字而得解脫？文字即寂，若為行諸法相？云何第一義中化眾生？二遠取上問，前〈空品〉明護佛果、護十地，第一義中無能護所護，云何護佛果護十地化眾生也？第二答中有四：初明所說十二部經如；第二大王如如下，明三種佛性；若菩薩下，第三出修之方法；大王若菩薩護佛下，第四結。就初有二：前約十二部經明二諦教如；是名味句下，次勸依文字取如，莫取名字。十二部經者，法輪即法本如，西土名修多羅此名法本，謂詮理之本，亦可與十二部經為本。言法本如者，明諸法本來是如。如者不一不二之異名，非但真諦是如，只世諦亦如。今文正爾，以隨俗方便故名世諦，即此世諦體本來不可得名之為如。餘十一部例然。不同舊說：法本是世諦，如是真諦。此是真俗二見耳，豈是約二諦以明如？重誦如者，此間語，梵本名祇夜，以偈重誦前長行中義。受記如者，此間語，外國名和伽羅那，以記說未來世得佛果故。《成實論》明解義經，以其問答解釋明因得果故。不頌偈如者，此間語，梵本名伽陀，以汎爾偈說不頌長行故。無問而自說如者，此間語，西土名優陀那，以不待請說故。戒經如者，此間語，梵本名尼陀那，此是因緣經，以因事制戒故。譬喻如者，外國名阿波陀那，以藉事說法故。法界如者，西土名伊帝曰多伽，此間應云本事，佛說法界畔，亦云以說過去十八界事故。本事如者，外國名闍陀伽，此間名本生經，以說自身本生事故。前本事經，說自他十八界故。方廣如者，外國名毘佛略，以說法空方廣理故。未曾有如者，外國名阿浮陀達摩，以說神通變化事故。論議如者，外國名憂婆提舍，以問答辨理故。是名味句下，大段第二，明依文字取如不取名字也。就中有五：一名味句，是應說。二音聲，是正說。音聲者，一胸、二喉、三咽、四舌根、五齒、六脣、七鼻、八頂，由此動方有音聲說也。三果報，是能說。四一切如，即是所說，依此說實無法可說。故《金剛波若》云「無法可說是名說法」。五若取文字者，舉失顯得。以執文字作解，不達文字性離，故名不行空也。

From "[King Candrabrabha] addressed the Buddha, saying:" down, is the second question and answer, which clarifies the non-duality of preaching the Dharma. It has two parts: first the question, and later the answer. Within the initial question, there are two points of intent: The first intent of the question is to ask: How is it that above it was said that bodhisattvas, within the ultimate truth, constantly illuminate the two truths to convert sentient beings? Within the ultimate truth, what is there to convert, that it should be said that buddhas and bodhisattvas constantly preach the twelve divisions of the canon to convert sentient beings, obtaining liberation without departing from written words? Since written words are themselves quiescent, how can one practice the marks of all dharmas? How can one convert sentient beings within the ultimate truth? The second draws from afar upon the previous questions: previously, the "Chapter on Emptiness" explained protecting the buddha-fruit and protecting the ten stages, yet within the ultimate truth there is neither that which protects nor that which is protected—how can one protect the buddha-fruit, protect the ten stages, and convert sentient beings? In the second part, the answer, there are four sections: first, clarifying that the preached twelve divisions of the canon are thusness; second, from "Great King! Suchness..." down, clarifying the three kinds of buddha-nature; third, from "If a bodhisattva..." down, setting forth the method of cultivation; fourth, from "Great King! If a bodhisattva protects the buddhas..." down, concluding. Within the first, there are two points: first, explaining that the teachings of the two truths in terms of the twelve divisions of the canon are thusness; next, from "these names, phrases..." down, exhorting one to grasp thusness by relying on written words, and not to grasp at names. Regarding the twelve divisions of the canon: "The wheel of the Dharma is the root of dharmas, which is thus": in the Western regions it is called *sūtra*, while here it is called "root of dharmas," meaning the root of that which explains the principle; it can also serve as the root for the twelve divisions of the canon. Saying "the root of dharmas is thus" clarifies that all dharmas are originally thus. "Thus" is an alternative name for neither-one nor-two; it is not only that the ultimate truth is thus, but conventional truth is also thus. The present text is precisely like this: because it conforms to convention as an expedient, it is called conventional truth; this very substance of conventional truth is originally ungraspable, and is called "thus." The remaining eleven divisions are likewise by analogy. This is not like the old interpretation, which held: "The root of dharmas is conventional truth; thusness is the ultimate truth." This is merely the two views of ultimate and conventional—how could it be clarifying thusness in terms of the two truths? "Repetitive verses are thus": in the language of this land, in the Sanskrit text it is called *geya*, which uses verses to repeat the meaning in the preceding prose. "Predictions of destiny are thus": in the language of this land, in foreign lands it is called *vyākaraṇa*, because it prophesies and declares the attainment of the buddha-fruit in future lifetimes. The *Tattvasiddhi-śāstra* explains them as sūtras that resolve meaning, because they explain through questions and answers, clarifying the attainment of the fruit through cause. "Unrepeated verses are thus": in the language of this land, in the Sanskrit text it is called *gāthā*, because it speaks verses independently without repeating prose. "Self-spoken teachings without inquiry are thus": in the language of this land, in the Western regions it is called *udāna*, because it is spoken without awaiting a request. "Precept sūtras are thus": in the language of this land, in the Sanskrit text it is called *nidāna*; these are the causal condition sūtras, because precepts are instituted on account of circumstances. "Parables are thus": in foreign lands it is called *avadāna*, because it uses circumstances to explain the Dharma. "Dharmadhātu is thus": in the Western regions it is called *ityuktaka*; here it should be called "past events" (*itivṛttaka*); the Buddha speaks of the bounds of the dharmadhātu, and it is also said to be because it speaks of past matters of the eighteen dhātus. "Past lives are thus": in foreign lands it is called *jātaka*; here it is called "birth stories," because it speaks of the past births of himself. The preceding *itivṛttaka* spoke of the eighteen dhātus of oneself and others. "Universal expansions are thus": in foreign lands it is called *vaipulya*, because it speaks of the principle of the universality of dharma-emptiness. "Unprecedented dharmas are thus": in foreign lands it is called *adbhutadharma*, because it speaks of matters of supernatural transformations. "Discussions are thus": in foreign lands it is called *upadeśa*, because it analyzes principle through questions and answers. From "these names, phrases..." down is the second major section, clarifying that one should grasp thusness by relying on written words, and not grasp at names. Within it there are five points: 1. "Names and phrases" are what ought to be spoken. 2. "Sounds" are the actual speech. Regarding sounds: first the chest, second the throat, third the pharynx, fourth the tongue-faculty, fifth the teeth, sixth the lips, seventh the nose, eighth the head—only when these move is there spoken sound. 3. "Fruit-retribution" is that which is able to speak. 4. "All are thus" is precisely that which is spoken; relying on this, it is said that in reality there is no dharma that can be spoken. Hence the *Vajracchedikā Prajñāpāramitā* says: "That there is no dharma that can be spoken is called speaking the Dharma." 5. "If one grasps at written words..." points out the error to reveal the attainment. Because one clings to written words to form an understanding and fails to comprehend that the nature of written words is detached, it is called "not practicing emptiness."