仁王般若經疏 1.113

1.113

From "Why is this?" downward explains why form and mind are empty as stated above. "Ninety kṣaṇas make one thought-moment... [and so on] up to all dharmas are also like this": above it extensively discerned form and briefly discerned mind; now internally it extensively explains mind and briefly explains the emptiness of form; the sage skillfully presents the extensive and brief interchangeably. According to the Upadeśa, this is emptiness through dispersal. Intending to explain emptiness, one first posits the dharmas. Although dharmas are limitless, they do not exceed form and mind. As for form-dharmas, from subtle particles gross particles are formed; from the four subtle particles the four great elements are formed; from the four great elements the various faculties are formed; this explains form-dharmas. Ninety kṣaṇas make one thought-moment; in one thought-moment a single kṣaṇa undergoes nine hundred arisings and cessations; one thought-moment has ninety kṣaṇas, undergoing in total eighty-one thousand arisings and cessations. By arising and cessation one breaks down the kṣaṇa; by the kṣaṇa one breaks down the thought-moment; in this way, mental dharmas are unfindable; this explains the emptiness of mind. By the four great elements one breaks down the faculties, and the faculties are unfindable. By the four sensory objects one breaks down the four great elements, and the four great elements are unfindable. By the gross particles one breaks down the four subtle particles, and the four subtle particles are unfindable. By the subtle particles one breaks down the gross particles, and the gross particles are unfindable. One reduces form to the ultimate atom, and exhausts mind to arising and cessation. Form exhausted and mind ended, starkly there is nowhere to abide; being unaware of how to name this abiding of non-abiding, one is forced to designate it as empty, which is precisely protecting the Buddha-fruit. "All dharmas are also like this" concludes the emptiness of form and mind above.