仁王般若經疏 3.25

3.25

The text saying “existence is originally devoid of [inherent] nature” explains that intrinsic nature is originally empty. “Through causes and conditions all things are accomplished” explains the emptiness of causes and conditions. The phenomena of causes and conditions are like sky-flowers, having only provisional names without real substance. Correct contemplation says that phenomena arisen from causes and conditions are precisely empty. “That which flourishes must decline” is emptiness from beginning to end. Sentient beings falsely and arbitrarily reckon things as existent, but when contemplating them truly and accurately, they cannot be grasped from beginning to end. “That which is real must prove hollow”: sentient beings reckon the self as real, but when the knife of dharmatā cuts into the body, impermanence immediately destroys it, which is precisely “that which is real must prove hollow.” “Sentient beings, teeming and restless, are entirely like dwellings in an illusion” explains the emptiness of sentient beings. “Sound and echo are both empty” explains the emptiness of characteristics. An echo has only an appearance but no real substance, hence it is called the emptiness of characteristics. That which hears an echo is the ear; when the sense organ is impaired, there is inverted listening, by analogy with sky-flowers, a whirling firebrand, and so forth. The next two verses explain non-self; the first line explains non-self with respect to the mind. The mind has no physical form, hence it says “formless.”