仁王般若經疏 3.85

3.85

From "When abiding in the initial patience" below, future birth and death does not arise; this is cessation not through analytical knowledge. As for "free of characteristics of self and other", it is because of self that other exists; because self is absent, other is also absent. One "absence" dispels self, one "absence" dispels other; when both absences are mutually dispelled, it is therefore called "free of non-characteristics". The sixth explains the upāyas of phenomena; the text has six sub-clauses: first, the upāya of the real mark; second, the upāya of learning all things; third, the upāya of dedication of merit; fourth, the upāya of mastery over Māra; fifth, the upāya of the One Vehicle; sixth, the upāya of transformation. The first, the upāya of the real mark: the text states "regarding the supreme truth one neither sinks nor emerges". The two vehicles sink into emptiness; ordinary beings sink into existence; these are moving, turning, and inverted. Bodhisattvas, regarding the real mark, neither sink nor emerge; hence they are neither inverted nor overturned. The second, the upāya of learning all things: the text states "neither realizing nor not realizing". Bodhisattvas contemplate emptiness and existence together, proceeding simultaneously without duality; hence it says "neither realizing nor not realizing". As for "learns everything", this explains learning both the Great and Small [Vehicles] throughout; this is called "learning everything".