仁王經疏 1.236

1.236

釋曰：自下第二別釋能所化空。文別有二：初明所化生法二空，後「菩薩如」下明能化生法二空。前中有二：初明所化法空、後明所化生空。此即初也。言不觀色如者，不觀之言通下諸句。然不觀色如，諸說不同。一依《本記》云：若化不觀如，觀如即不化；今說化生，故言不觀如也。下不觀言，皆應准此。一云：不觀色如者，不觀色如，以所執如無所觀故，是依主釋。一云：不觀色及如，皆是所執，無所觀故（是相違釋）；餘皆准此。一云：見色之如，如即是空，空無所有，故說不觀如，清辨等宗。一云，理實菩薩化有情時，見彼五陰及真如，而不分別是色是如，故言不觀。是故《瑜伽．菩薩地》云「菩薩觀行，隨事所、隨如所，不作是事，是事是如。」下皆准此。是故菩薩，用而常寂、寂而常用。受等四蘊，准色應知。

Explanation: From here below is the second: specifically explaining the emptiness of the transformer and the transformed. The text has two divisions: first, explaining the two emptinesses of persons and dharmas of the transformed; second, from 'bodhisattvas as suchness' below, explaining the two emptinesses of persons and dharmas of the transformer. The former has two parts: first, explaining the dharma-emptiness of the transformed; second, explaining the person-emptiness of the transformed. This is the first. Saying '[does] not contemplate form as suchness': the words 'does not contemplate' apply throughout the following phrases. However, with regard to '[does] not contemplate form as suchness', various interpretations differ. The first follows the *Original Record*, which says: If transforming, one does not contemplate suchness; if contemplating suchness, one does not transform. Now, speaking of transforming beings, it therefore says 'does not contemplate suchness'. The following words 'does not contemplate' should all be understood in this way. Another says: '[does] not contemplate form as suchness' means not contemplating the suchness of form, because the grasped suchness has nothing to be contemplated—this is a tatpuruṣa compound. Another says: [does] not contemplate form and suchness, for both are what is grasped and have nothing to be contemplated (this is a dvandva compound); the rest are all to be understood in this way. Another says: Seeing the suchness of form, suchness is precisely emptiness, and emptiness has nothing that exists; therefore it says 'does not contemplate suchness'—this is the school of Bhavya and others. Another says: In reality, when a bodhisattva transforms sentient beings, they see those five aggregates and tathatā without conceptualising 'this is form' or 'this is suchness'; hence it says 'does not contemplate'. Therefore the *Bodhisattvabhūmi* in the *Yogācārabhūmi* says: 'When a bodhisattva engages in contemplative practice, according to where things are and according to where suchness is, they do not make the discrimination: this is a thing, or this is suchness.' The rest below are all to be understood in this way. Therefore, the bodhisattva functions while remaining ever tranquil, and is ever tranquil while functioning. The four aggregates of feeling and the rest should be understood in the same manner as form.