仁王經疏 1.282

1.282

釋曰：自下第二辨能觀智照空乃有。於中有二：初明照空及有、後「善男子」下辨觀得失。前中有二：初明照空、後「但法集故」下明其證有。是故《本記》分為兩節：初即無相、後即有相。言無相者，非但無所照亦無能照，照無所照，是了義說。故《大品經》名真實般若。言有相者，攝引凡聖無量教門，有十地可修、佛果可得，無照說照，是不了義。故《大品經》云「名相似般若」。就證空中，文分為二：初明般若證境空相、後「因空」下辨一切法空之分齊。此即初也。般若波羅蜜者，是能觀智，有生等故；亦名為空，以智空故。能證三空：一不見緣者，不見十二緣；二不見諦者，不見四諦；三乃至一切者，不見六大法乃至五陰有法空。此即從後向前釋也。言不見者，離分別見，故言不見，非謂不證故名不見。

Exposition: Below, this is the second part: explaining that the contemplating wisdom illuminates emptiness and even existence. Within this there are two parts: first, explaining the illumination of emptiness and existence; and later, from “Good sons” onward, explaining the gains and losses of contemplation. The former has two parts: first, explaining the illumination of emptiness; and later, from “Only because dharmas gather” onward, explaining its realization of existence. Therefore the Original Commentary divides this into two sections: the first is signlessness, and the second is possession of signs. As for “signlessness,” not only is there nothing illuminated, but there is also no illuminator; illuminating what is not illuminated is the definitive (nītārtha) teaching. Hence the Pañcaviṃśatisāhasrikā Prajñāpāramitā calls it true prajñā. As for “possession of signs,” it gathers and guides the immeasurable teachings for ordinary beings and noble ones: there are ten bhūmis to be cultivated and the fruit of buddhahood to be attained; explaining illumination where there is no illumination is the provisional (nītārtha) teaching. Hence the Pañcaviṃśatisāhasrikā Prajñāpāramitā says it is called “conforming prajñā.” Regarding the realization of emptiness, the text is divided into two parts: first, explaining that prajñā realizes the sign of the emptiness of the cognitive object; and later, from “due to emptiness” onward, distinguishing the extent of the emptiness of all dharmas. This is the first. “Prajñāpāramitā” is the contemplating wisdom; because it has arising and so on, it is also called empty, since the wisdom itself is empty. It can realize three emptinesses: 1. not seeing the conditions means not seeing the twelve links of dependent origination; 2. not seeing the truths means not seeing the four truths; 3. and so forth through all means not seeing the emptiness of existent dharmas from the six great elements up through the five aggregates. This is explained from the end to the beginning. As for “not seeing,” it means being free from discriminative view; therefore it is said to “not see,” not that it is called “not seeing” because of not realizing.