[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [仁王經疏](https://indike.org/pramana/in.bauddha.taisho.1708) › 2.286 # 仁王經疏 2.286 仁王經疏 2.286 - **Language:** Classical Chinese ### [2.286](https://indike.org/pramana/in.bauddha.taisho.1708.2.286) 釋曰：自下第二合釋二藏明不思議。文別有二：先釋、後結。釋中有二：初人法相對辨不思議、後境智相對辨不思議。前中有二：初明人空、後明法空。此即初也。文有兩節：初以三義辨我相空、後「煩惱」下就我眾名以辨人空。此即三義以辨空相。言三義者，一無生無滅、二無縛無解、三非因非果非不因果。言無生無滅者，諸說不同。一云：無生無滅即是總句，謂一切眾生皆有生死，名為生滅。雙遣死生，故言無生無滅。一云：無生者遣常見，彼計我生而不滅故。無滅者遣斷見，彼計我滅而不續故。言無縛無解者，自下別釋。既無眾生，說誰名為有縛有解？故《智論》五十一〈縛脫品〉云「五眾無縛無脫，若畢竟空。無有作者，誰縛解？凡夫人法虛誑不可得，故非縛；聖人法畢竟空不可得，故非解。乃至云菩薩住是道中，諸煩惱不牽墮凡夫中，故言不縛；不以諸無漏法破煩惱，故言不解。」具說如彼。真諦解云：人空真如，非煩惱所縛，亦非智慧所了，空無所得故。言非因非果者，雙遣。衛世師外道計我為作者，說名為因；僧佉外道計我為受者，名為果。故言非因非果。言非不因果者，依俗理非無因果。言「煩惱」下，就我眾名，以辨人空。於中有二：初煩惱者，出能執法，所謂我見煩惱。我人等惱亂行者，故名煩惱。後我人等者，辨所執我，有眾多名。於中有二：初辨我五名，一我、二人、三知者、四見者、五受者。後我所等者，辨我所空，謂前五種我皆有我所，謂第一我所乃至第五受者所。總標五種，故言我所空。所遣法體通攝三受，所謂苦受名苦苦、樂受名壞苦、捨受名行苦，是故三受通名苦受。即此三受皆有為行，同是我所遣法，故言一切苦受行苦故也。 > Explanation: From here below, the second part jointly explains the two piṭakas to elucidate the inconceivable. The text has two distinct parts: first the explanation, and next the conclusion. In the explanation, there are two parts: first, clarifying the inconceivable by contrasting person and phenomena; second, clarifying the inconceivable by contrasting object and cognition. In the first of these, there are two: first, clarifying the emptiness of the person; second, clarifying the emptiness of phenomena. This is the first. The text has two sections: first, discerning the emptiness of the characteristics of the self by means of three meanings; second, from 'afflictions' onward, discerning the emptiness of the person with reference to the multiple names for the self. This is discerning the characteristics of emptiness by means of the three meanings. As for the three meanings: first, unarisen and unceasing; second, unbound and unliberated; third, neither cause nor effect, yet not devoid of cause and effect. Regarding 'unarisen and unceasing', the various expositions differ. One says: 'Unarisen and unceasing' is the general phrase, meaning that all sentient beings have birth and death, which is termed 'arising and ceasing'. By setting aside both death and birth, it says 'unarisen and unceasing'. Another says: 'Unarisen' dispels the eternalist view, because they posit that the self arises and does not cease. 'Unceasing' dispels the annihilationist view, because they posit that the self ceases and does not continue. Regarding 'unbound and unliberated', the text below explains it distinctively. Since there are no sentient beings, who can be said to be bound or liberated? Therefore, the Dazhidulun, chapter 51, 'Chapter on Bondage and Liberation', says: 'The five aggregates have neither bondage nor liberation, being ultimately empty. There being no agent, who is bound or liberated? The ordinary person's phenomena are deceptive and ungraspable, therefore they are not bondage; the noble person's phenomena are ultimately empty and ungraspable, therefore they are not liberation. And further, it says: The bodhisattva abides in this path; afflictions do not drag him down into ordinary persons, hence it is said "unbound"; he does not use uncontaminated dharmas to destroy afflictions, hence it is said "unliberated".' It is fully explained as in that text. Paramārtha explains: The tathatā of personal emptiness is not bound by afflictions, nor is it comprehended by wisdom, because it is empty and devoid of anything to be grasped. Regarding 'neither cause nor effect', it sets aside both. The Vaiśeṣika non-Buddhists posit the self as the agent, calling it 'cause'; the Sāṃkhya non-Buddhists posit the self as the experiencer, calling it 'effect'. Therefore it says 'neither cause nor effect'. Regarding 'yet not devoid of cause and effect', according to conventional principle there are not no causes and effects. Regarding 'afflictions' onward, it discerns the emptiness of the person with reference to the multiple names for the self. Herein there are two: first, 'afflictions' points out the dharma that can grasp, namely the affliction of the view of self. Because self, person, and so forth disturb and torment practitioners, they are called afflictions. Next, 'self, person', and so forth discerns the grasped self, which has numerous names. Herein there are two: first, discerning the five names of the self: 1. self (ātman), 2. person (pudgala), 3. knower (jñātṛ), 4. seer (draṣṭṛ), 5. experiencer (bhoktṛ). Next, 'belonging to the self' and so forth discerns the emptiness of what belongs to the self, meaning that the aforementioned five kinds of self all have what belongs to the self, from what belongs to the first, the self, up to what belongs to the fifth, the experiencer. Summing up the five kinds, it therefore says 'empty of what belongs to the self'. The entity of the dharma to be eliminated comprehensively subsumes the three feelings, namely painful feeling termed the suffering of suffering, pleasant feeling termed the suffering of change, and neutral feeling termed the suffering of conditioning; therefore all three feelings are comprehensively termed 'painful feeling'. Since these three feelings are all conditioned formations and are equally the dharmas eliminated as belonging to the self, it therefore says 'because all painful feelings and conditioned suffering \[are empty\]'. > — English (machine translation) (machine translation) - [Previous: 2.285](https://indike.org/pramana/in.bauddha.taisho.1708.2.285) - [Next: 2.287](https://indike.org/pramana/in.bauddha.taisho.1708.2.287) - [Up: 2](https://indike.org/pramana/in.bauddha.taisho.1708.2) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1708~en-mt.2.286) — English, machine translation ## Linked texts (1) - [仁王護國般若經疏](https://indike.org/pramana/in.bauddha.taisho.1705.5.8) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1708.2.286](https://indike.org/pramana/in.bauddha.taisho.1708.2.286) · Pramāṇa