仁王般若經疏 2.78

2.78

何以故下，第二廣述十四忍功能。文有二：初約出用、次約悟入。初約出用者，諸法本自不生、今亦不滅，以因緣故，於無分別中為眾生說有生滅。文云一切諸佛是中生者，依忍化現成佛名生。是中滅者，滅惑化隱名滅。是中化者，依忍化眾生也。次約悟入明無生滅等，文云無生無滅無化者，上來為緣出用說生滅化等諸事，若知生等即無生滅，故不假言，恐眾生隨名著相，故還點向所說生者名無生，無滅無化等例然。亦得用無生破前生，無滅故破前滅，無化破前化生也。無自無他者，自心不生名不自，不見前境故云無他。亦云不見自名滅我，不見他名滅我所。第一無二者，境智俱寂故云第一無二也。非化非不化者，無得正觀居心，有時說化為不化，有時說不化為化，故云非化非不化，豈得以常人定執消文也。非無相者，恐眾生聞悟入之言，謂皆無所有，故云非無相。如《大品》云「無所得得」，如是得無所得義耳。無來無去者，來無所從、去無所至（乃至）無依無得，故云如虛空。

From "Why is this?" onward is the second [part], extensively recounting the functions of the fourteen patiences. The text has two sections: first, in terms of emanating applications; next, in terms of awakening and entry. First, regarding emanating applications: all dharmas originally do not arise and now do not cease; due to causes and conditions, within non-discrimination, arising and ceasing are spoken of for sentient beings. When the text says "all buddhas arise within this," this means appearing transformationally to achieve buddhahood based on patience is called "arising." "Cease within this" means extinguishing delusion and hiding transformations is called "ceasing." "Manifest transformations within this" means transforming sentient beings based on patience. Next, clarifying non-arising, non-ceasing, and so forth in terms of awakening and entry: the text says "no arising, no ceasing, and no transformation." Previously, for the sake of conditions, applications were emanated to speak of arising, ceasing, transforming, and such matters; if one knows that arising and so forth are themselves non-arising and non-ceasing, there is no need for words. Fearing that sentient beings might follow the names and attach to signs, he points back to what was called arising as non-arising; non-ceasing and non-transformation follow this pattern. One may also use non-arising to refute the previous arising, use non-ceasing to refute the previous ceasing, and use non-transformation to refute the previous transformational arising. "Neither self nor other": when one's own mind does not arise, this is called "not self"; not seeing the objective realm before one is called "no other." It is also said that not seeing self is called eliminating the "I," and not seeing other is called eliminating "mine." "Primary and non-dual": because both object and wisdom are quiescent, it is called "primary and non-dual." "Neither transformation nor non-transformation": with the correct contemplation of non-attainment residing in mind, sometimes transformation is spoken of as non-transformation, and sometimes non-transformation is spoken of as transformation; hence it says "neither transformation nor non-transformation." How could an ordinary person's fixed attachment be used to interpret the text? "Neither sign nor signless": fearing that when sentient beings hear the words of awakening and entry they will think all things are completely non-existent, it therefore says "not signless." As the Pañcaviṃśatisāhasrikā says, "attaining through non-attainment"; it is just in this way that one attains the meaning of non-attainment. "Having neither coming nor going": coming from nowhere and going to nowhere, [down to] having no reliance and no attainment; hence it says "like empty space."