仁王經疏 2.411

2.411

釋曰：正引偈文。有八偈半，大分為三：初有三偈正申二諦；次有三偈釋一異義，正釋王難；後二偈半辨世諦虛，結成上義。前中有三，且依《本記》，初有一偈，明其二諦體俱本有；次一偈文，以三假義辨二諦有無；後一偈文，遣有無相以辨二諦。釋初偈中，上半明真本有，謂無相真如本來自有。無自者，顯人空。無他者，顯法空。又釋：無自者無我，無他者無我所。一云：無自者，不從自生。無他者，不從他生。若具應言不共不無因，為存略故說初二句。雖有三釋，意存初說。下半明俗有，謂因緣法，有佛無佛本來有之。無自者，有為法上人空理。無他者，有為法上法空理。更有二釋，准上應知。

Explanation: Directly citing the verses. There are eight and a half verses, broadly divided into three parts: first, three verses directly set forth the two truths; next, three verses explain the meaning of oneness and difference, directly resolving the king's objection; thereafter, two and a half verses distinguish the unreality of conventional truth and conclude the preceding meaning. Within the first part there are three: provisionally following the Original Commentary, the first verse explains that the substances of both of the two truths are originally existent; the next verse distinguishes the existence and nonexistence of the two truths by means of the meaning of the three designations; the subsequent verse dispenses with the characteristics of existence and nonexistence to distinguish the two truths. In explaining the first verse, the first half explains that the ultimate is originally existent, meaning that markless tathatā is inherently existent from the beginning. "Having no self" reveals the emptiness of persons. "Having no other" reveals the emptiness of phenomena. Another explanation says: "having no self" means there is no self (ātman); "having no other" means there is no mine (ātmīya). One says: "having no self" means not arising from itself; "having no other" means not arising from an other. Fully stated, one should say "not [arising from] both, and not without a cause"; for the sake of brevity, only the first two phrases are spoken. Although there are three explanations, the intended meaning resides in the first explanation. The second half explains that the conventional is existent, meaning that conditioned phenomena originally exist whether a buddha is present or not. "Having no self" is the principle of the emptiness of persons upon conditioned phenomena. "Having no other" is the principle of the emptiness of phenomena upon conditioned phenomena. There are two further explanations, which should be understood by analogy to the above.