仁王經疏 2.278

2.278

釋曰：自下第三依宗廣釋。文別有二：初唯就佛藏明不思議、次「一切眾生」下合釋二藏明不思議。此即初也。然此文自有兩說。一云：是中生、是中滅、是中化者，法身無像，為物故形。以王宮現生、雙林託滅，隨感應故，所以化也。無生無滅無化者，其用彌寂，故體無生滅化也。無自他者，彼己兩亡。第一無二者，境智俱絕。非化非不化者，談其大寂非化，據其大用非不化。非無無相者，有無相對，若有有可有無、若有無可有有，今明有無俱無，故言非無無相。無來去者，明去來相絕。故《中論》云「已來亦無來，未來亦無來，離已來未來，來相不可得。已去亦無去，未去亦無去，離已去未去，去相不可得。」今釋此文，於中有二：初就化身即相無相明不思議、後逐難重釋。前中復二：初立三相、後遣三相。此即初也。是中生者，明智德。是中滅者，辨斷德。是中化者，顯恩德。此約化身作如是釋。或可通依受用法身，釋上生等，如理應思。

The commentary states: From here on, third, extensively explaining according to the thesis. The text is divided into two parts: first, clarifying the inconceivable solely in terms of the buddha storehouse; next, from 'all sentient beings' downward, jointly explaining the two storehouses to clarify the inconceivable. This is the first. However, regarding this passage, there are two explanations. One says: 'Arising therein, ceasing therein, and transformed therein' means that the Dharmakāya has no form, but manifests a body for the sake of beings. By manifesting birth in the royal palace and leaning upon extinction in the grove of twin trees, because it responds according to receptivity, it is therefore transformed. 'Without arising, without ceasing, and without transformation' means that its function is ever more tranquil; therefore, its essence is without arising, ceasing, or transformation. 'Without self or other' means that both oneself and another are extinguished. 'Ultimate and without second' means that both object and wisdom are terminated. 'Neither transformed nor non-transformed' refers to its great tranquility as non-transformation, and is based on its great function as not non-transformation. 'Not without marklessness' means: existence and non-existence are paired; if there is existence, there can be non-existence; if there is non-existence, there can be existence; now, clarifying that both existence and non-existence are absent, it says 'not without marklessness.' 'Without coming or going' clarifies that the marks of coming and going are terminated. Thus the *Mūlamadhyamakakārikā* says: 'What has already come does not come, and what has not yet come does not come; apart from what has already come and has not yet come, the mark of coming cannot be found. What has already gone does not go, and what has not yet gone does not go; apart from what has already gone and has not yet gone, the mark of going cannot be found.' In now commenting on this passage, there are two parts: first, explaining the inconceivable in terms of the emanation body's being markless precisely within marks; afterward, explaining again in response to difficulties. In the former, there are also two parts: first, positing three marks; afterward, eliminating the three marks. This is the first. 'Arising therein' clarifies the virtue of wisdom. 'Ceasing therein' distinguishes the virtue of abandonment. 'Transformed therein' reveals the virtue of grace. This is explained with respect to the emanation body. Alternatively, one may generally rely on the enjoyment-body and Dharma-body to explain arising and so forth above; one should reflect on this in accordance with the principle.