仁王經疏 1.232

1.232

解釋有二：一總、二列。總者，文言是故一切法性真實空。分為五義：一者立名。謂真實空，真如、實際等（《大般若》十二名等）。二相不定。有無等三義，能知可知更無別體。解云：本覺反照自體第九識，即《智度論》第一義悉檀。四略分拆。道前不淨、道後淨，有垢無垢。五廣分拆。謂十六空、十八空等。別者有五：一文言不來不去，是生死空。二文言無生無滅，是涅槃空。生死是來、涅槃是滅，無去即無來，所以是生死空；無生故無滅，所以涅槃空。三文言同真際，道前如。四文言等法性，道後如。實際無窮，法性無斷，無窮故無前，不斷故無後。五者，結。有三：一者標無人法二我。文言無二無別，無二是人無我、無別是法無我，我對我所故成二，萬法不同故成別。二總結。文言如虛空，總結二無我也。三別結。文言無我我所，別結人空。文言無所有相，別結法空也。

The interpretation has two parts: 1. general; 2. enumerated. As for the general, the text says 'therefore the nature of all dharmas is truly empty'. This is divided into five meanings: First, establishing the name. That is, true emptiness, tathatā, the ultimate limit of reality, etc. (the twelve names in the *Large Prajñāpāramitā*, etc.). Second, indeterminate marks. In the three meanings of existence, non-existence, etc., the knowing [subject] and the knowable [object] have no other separate essence. The explanation says: The ninth consciousness whose innate awakening reflects back on its own essence is the paramārtha-siddhānta of the *Mahāprajñāpāramitopadeśa*. Fourth, brief discrimination: impure before the path, pure after the path, with defilement and without defilement. Fifth, extensive discrimination: that is, the sixteen emptinesses, eighteen emptinesses, etc. As for the enumerated, there are five: First, the text says 'neither coming nor going', which is the emptiness of saṃsāra. Second, the text says 'neither arising nor ceasing', which is the emptiness of nirvāṇa. Saṃsāra is coming, nirvāṇa is ceasing; having no going means having no coming, which is why it is the emptiness of saṃsāra; having no arising means having no ceasing, which is why it is the emptiness of nirvāṇa. Third, the text says 'identical to the limit of reality', which is suchness prior to the path. Fourth, the text says 'equal to the Dharmatā', which is suchness after the path. The limit of reality is inexhaustible, and the Dharmatā is uninterrupted; being inexhaustible, it has no prior; being uninterrupted, it has no posterior. Fifth, the conclusion. There are three parts: 1. indicating the absence of the two selves of person and dharma. The text says 'without duality and without distinction': 'without duality' is the selflessness of persons; 'without distinction' is the selflessness of dharmas. The self paired with what belongs to the self forms duality; the myriads of dharmas being dissimilar forms distinction. 2. A general conclusion: the text says 'like space', generally concluding the two kinds of selflessness. 3. A specific conclusion: the text says 'without self or what belongs to self', specifically concluding the emptiness of persons; the text says 'without any characteristic that exists', specifically concluding the emptiness of dharmas.