仁王般若經疏 2.80

2.80

From "all sentient beings" onward is the third [part], adducing emptiness to explain and establish [the meaning]. Within this there are five subsections: first, explaining the emptiness of sentient beings; second, from "all painful feelings" onward, explaining the emptiness of phenomena; third, from "the sphere of phenomena is empty" onward, explaining the emptiness of the objective sphere; fourth, from "there are no Three Jewels" onward, explaining the emptiness of both ordinary beings and nobles; fifth, from "prajñā is devoid of knowing" onward, explaining the emptiness of knowing. First, in explaining the emptiness of sentient beings, the text states, "sentient beings have no arising or perishing." Because sentient beings are originally aprāptitva and free from suffering, it says "no arising or perishing." Because they are free from accumulation, there is neither bondage nor liberation; because there is no accumulation, they are not causes; because there is no suffering, they are not effects. Through causes and conditions according with the conventional, they are not without cause and effect. Sentient beings are prajñapti, yet are not devoid of the cause that is the buddhadhātu, nor devoid of the effect that is nirvāṇa. The birth-and-death of sentient beings is called defilement; what arises within the pañca-skandha is called "self"; the practitioner of prajñapti is called "person." The mental consciousness is called the "knower"; the visual consciousness is the "seer"; the unbroken life-faculty is called the "one who lives." The text says "experiencer," which is the experiencer who apprehends what is agreeable or disagreeable. Apprehending "mine" within the pañca-skandha concludes the explanation of the emptiness of sentient beings. Second, in explaining the emptiness of phenomena, the text states, "because all painful feelings and saṃskāras are empty": one contemplates that all suffering within the pañca-skandha is empty. The harmony of the pañca-skandha is called the "aggregation of phenomena"; because they lack real substance, they are "illusory transformations." Because the pañca-skandha are originally pure, it says "neither contained nor scattered." Comprehending that the pañca-skandha are themselves tathatā, it says "phenomena are identical with the dharmatā, being tranquil and empty." Third, in explaining the emptiness of the objective sphere, the text states, "the sphere of phenomena is empty": once the mind capable of contemplating is purified, the objective sphere contemplated is also empty, hence it says "the sphere is empty." In the gateway of dharmatā, there is neither mark nor non-mark, hence it says "empty and without marks." Because marks cannot move, it says "does not turn"; being free from delusion, it is called "not inverted"; being free from liberation, it is called "not according"; knowing that all phenomena are empty, they are called "illusory transformations."