仁王經疏 2.290

2.290

釋曰：第二、境智相對辨不思議。於中有二：初辨境空、後釋智空。前中有二：先法、後喻。法中有二：初法境界空者，明總空相，謂一切境無不空者。後空無相不轉等者，釋其別空。文有三節：初明法空；次無三寶者，通於人法二空；後無聖人六道者，明人空也。初言空者，空三昧境。言無相者，無相三昧境，無十相故。言不轉者，是無願三昧境，以苦集染不可轉為無漏淨故。如上三境，皆非顛倒、非如幻化，是虛妄故。次言無三寶者，雙顯人法二空。後言無聖人者，明能化空。言六道者，辨所化空。言如虛空故者，第二舉喻，喻法空相。

Explanation: Second is discerning the inconceivable by contrasting object and cognition. Herein there are two: first, discerning the emptiness of the object; second, explaining the emptiness of cognition. In the first, there are two: first the dharma, and then the analogy. In the dharma, there are two: first, 'the realm of dharmas is empty' clarifies the general characteristic of emptiness, meaning there is no object that is not empty. Next, 'empty, signless, non-transforming', and so forth explains its distinct emptiness. The text has three sections: first, clarifying the emptiness of dharmas; next, 'without the Three Jewels' pertains to both the emptiness of persons and of dharmas; finally, 'without noble persons and the six destinies' clarifies the emptiness of persons. First, 'empty' refers to the object of the emptiness samādhi. 'Signless' refers to the object of the signless samādhi, because it lacks the ten signs. 'Non-transforming' refers to the object of the wishless samādhi, because the defilements of suffering and origination cannot be transformed into uncontaminated purity. The above three objects are all non-erroneous, yet they are not like illusions, for they are deceptive. Next, 'without the Three Jewels' jointly reveals the two emptinesses of persons and dharmas. Finally, 'without noble persons' clarifies the emptiness of the converter. 'The six destinies' discerns the emptiness of the converted. 'Because it is like empty space' is the second part, adducing an analogy to illustrate the characteristic of the emptiness of dharmas.