仁王般若經疏 2.120

2.120

From "Great King" onward, the third [part] properly resolves the objection, explaining that the two truths are non-dual. Within this there are three [sections]: first, adducing fruition in contrast to cause to explain that the two truths are non-dual; second, from "The five eyes" onward, specifically addressing the fruition to explain non-duality; third, from "When a bodhisattva has not yet attained Buddhahood" onward, jointly concluding with cause and fruition to explain non-duality. In the first section, which adduces fruition in contrast to cause, there are two [parts]: first, regarding the transforming bodhisattva's seeing non-duality and illuminating the two truths seen by ordinary persons and the two vehicles; from "Buddhas and [sentient beings]" onward, extensively explaining that the converted sentient beings and phenomena are all empty and non-dual. In the first part on the transforming agent, the text says: "Bodhisattvas, while within the ultimate truth, constantly illuminate the two truths to convert sentient beings": this means that within the single real truth of the Middle Way, they constantly illuminate the two truths of emptiness and existence to convert sentient beings. What is termed "constantly illuminating the two truths" is precisely great compassion and prajñā. They convert sentient beings by means of prajñā, and therefore abide in saṃsāra without clinging, thereby differing from ordinary persons; by means of great compassion, they do not abide in nirvāṇa, differing from the two vehicles. Not abandoning saṃsāra, they differ from the two vehicles; not abandoning nirvāṇa, they differ from ordinary persons. Hence it says, "constantly illuminate the two truths to convert sentient beings." Formerly it was said that the ultimate truth does not speak of the conventional—what kind of statement is that? From "Buddhas and [sentient beings]" onward, the second part extensively explains that the converted sentient beings and phenomena are all empty and non-dual. Within this there are two [points]: first, explaining the emptiness of sentient beings; afterwards, discerning the emptiness of phenomena. The text on the emptiness of sentient beings says, "Buddhas and sentient beings are one and not two": Buddhas and sentient beings are originally extinguished and tranquil, identical in having nothing to attain (aprāptitva); hence it says they are "one and not two." False discrimination sees sentient beings as the causal stage and Buddhas as the fruition stage; elevated in thorough contemplation, one understands in essence that Buddhas and sentient beings are originally extinguished and tranquil, and hence it says they are "one and not two." This "non-dual" is a provisional name based on causes and conditions; "one" is spoken of to refute the view of duality, and when duality ceases, oneness vanishes. The medicine and the illness are both dispelled, which is also dispelling non-existence and dispelling existence. The explanation begins below with "Why is this?": "Because the emptiness of sentient beings allows for establishing the emptiness of bodhi": sentient beings and bodhi are identical in having nothing to attain; the suchness of sentient beings and the suchness of bodhisattvas are not different, and hence it says "allows for establishing"; it is not that two things are established together. Next, explaining the emptiness of phenomena, the text says: "Because the emptiness of all phenomena is the emptiness of emptiness." "The emptiness of all phenomena" broadly indicates the emptiness of all phenomena. The Dharma gates are immeasurable and cannot be fully stated; here, broadly indicating "all" encompasses them without remainder, and hence it says: "Because the emptiness of all phenomena." Because sentient beings from beginningless time onward have been deeply mired in attachment to existence, the wisdom of emptiness is now borrowed to dispel existence. If they are again attached to emptiness, emptiness is now used to cure emptiness; hence it is called "the emptiness of emptiness." Therefore, after refuting internal emptiness, external emptiness, and internal-and-external emptiness among the eighteen emptinesses, the *Dazhidulun* next explains the emptiness of emptiness. Using emptiness to cure the preceding three kinds of emptiness, it is therefore called "the emptiness of emptiness." Another explanation: one emptiness empties wisdom, and the other emptiness empties the phenomena of the two truths. Below, "Why is this?" explains the two emptinesses. The text says, "Prajñā is devoid of characteristics": this explains the emptiness of wisdom. Because wisdom has no characteristic of arising, it is called empty. The text says, "The two truths are empty": this explains the emptiness of phenomena of the two truths. Because everything is completely pure, it says "empty." The text says, "Prajñā empties ignorance": phenomena of causes and conditions are inherently empty in their original nature; one does not need to deduce it through wisdom before understanding emptiness. But because sentient beings are falsely deluded and do not know this, wisdom's illumination is again borrowed to attain emptiness. Thus the *Mahāparinirvāṇa-sūtra* says: "Although all phenomena are empty, it must rely on a bodhisattva cultivating emptiness to see emptiness." In "up to sarvajñā, because it has no self-characteristic and no other-characteristic": internally exhausting contemplation is called having no self-characteristic; externally purifying all objects is called having no other-characteristic.