仁王經疏 2.282

2.282

釋曰：第二、逐難重釋。雖云無化，其相難知，故重釋之。於中有二：先法、後喻。法有五義，展轉相釋。一無自他者，釋上無化，既無自他，如何有化？二第一無二者，釋無自他，第一義中無自他二故。三非化非不化者，釋上無二，謂化是能化、不化是所化，能所俱非，故第一義無有二也。四非無者，遣無。前已遣有，便撥為無，同惡取空，故言非無。五無相無來去者，雙遣有無，所言相者是有無相，來者有相、去者無相，今此般若雙遣有無，故言無相，無來去也。

The commentary states: Second, explaining again in response to difficulties. Although it says there is no transformation, its characteristics are difficult to comprehend, so he explains it again. In this there are two parts: first, the Dharma; afterward, the simile. The Dharma has five meanings, which explain one another in succession: 1. 'Without self or other' explains the 'without transformation' above: since there is no self or other, how could there be transformation? 2. 'Ultimate and without second' explains 'without self or other', because in the ultimate truth there are no two such as self and other. 3. 'Neither transformed nor non-transformed' explains 'without second' above, meaning that transformation is the transformer and non-transformation is the transformed; both subject and object are negated, so in the ultimate truth there are no two. 4. 'Not non-existent' eliminates non-existence: having previously eliminated existence, one might then assert non-existence, which is identical to the evil grasp of emptiness; therefore it says 'not non-existent.' 5. 'Without marks, without coming or going' jointly eliminates existence and non-existence. What is called 'marks' are the marks of existence and non-existence; coming is the mark of existence, and going is the mark of non-existence; now this prajñā jointly eliminates existence and non-existence, and therefore says 'markless, without coming or going.'