仁王般若經疏 2.78

2.78

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."