仁王經疏 2.463

2.463

釋曰：第二、修空。若依《本記》，第二修學空有五：第一能修、第二所修、第三本性、第四如理修、第五結成。一能修之智，修如如佛母，能生佛故名智母。二所修正是佛母，即薩婆若，即一切智。有三義：一眾生性，譬如意珠，所須皆能成就。二眾生根，譬如清水，影和潤清，如慈悲心。三眾生智，譬如虛空，於如如不轉不異，性是不改義。所求竟得，是不改也。根是能生義，能生慈悲利益一切眾生。第三明本性以為母，未得佛時以當佛為智母，若得佛時即薩婆若是一切智。諸佛未成佛時名自性，即是隱為如來藏；後修得佛解脫道時，性顯為法身，即薩婆若覺顯本性。名修者為化，為化能顯本佛，故名智母。未得為性者，未得時但有本性，故名性佛性。若道中引出佛性，果即涅槃，即至果佛性也。未來得通二性，已得唯是涅槃性。三乘有三種三乘：一乘三乘者，樹王佛是小中大乘、緣覺中、聲聞小中小，同觀四諦故。次大乘三乘，一迴向聲聞緣覺，觀如得人無我空為二，地前菩薩同觀如得入見無我空故大。若相望者，迴向聲聞緣覺為內大乘內、外小中寂靜聲聞緣覺為外大乘外也。第三就初地後為三者，初地名見、二地至七地為修、八地至佛地為究竟地。若取大望小乘同觀四諦，皆名為小；若小望大，同緣如如，皆名為大。據修習雖有三乘，論其本性皆不生滅。一切眾生以此為覺性者，通結本性義，分為三也。第四如理修者，文言若菩薩無受下，有五波羅蜜：一無受無分別故波羅蜜。無受有二，一凡夫不能通達亦名無受，不受著故。今菩薩通達而不受著也，能不受故。二無文字無語言波羅蜜，文字假說，理論無也。三離文字無二波羅蜜。四非非文字無果波羅蜜。菩薩修解，能離文字、得解脫。此解是果，是非文字解，此解亦空，故言非非文字。五為修文字者，明一味波羅蜜故，證真性為最勝，翻波羅蜜為究竟最勝也。第五結護佛果，護十地護因，護化眾生利他。今解：不爾。問答分別，說法不二。文別有二：初問答分別說法不二、後「大王」下依上說法修諸智母。上來已釋空訖，自下第二修諸智母。文別有三：初廣辨修習、次「三乘」下逐難重釋、後「大王」下結修所成。就廣辨修，文別有二：初明因位智母；後「即為薩波若體」者，果之智母。就因位中，文別有二：初明修性智母、後「一切」下明理性智母。如是二性能生佛智，故言智母。此即第一明修性智母。謂從地前至金剛位，依教空修習，生受用身一切智果，即是生因。若望法身，即謂了因。或可如者指示，亦顯十二文字非一，是故重言如如文字。修諸佛智母者，謂諸位中所修諸行，能生諸佛智，故言諸佛智母。

The commentary states: Second, cultivating emptiness. If relying on the original commentary (*Benji*), the second [topic], cultivating the study of emptiness, has five [aspects]: first, that which can cultivate; second, that which is cultivated; third, original nature; fourth, cultivating in accord with principle; fifth, the conclusion. First, the wisdom that can cultivate cultivates the suchness of the mother of buddhas; because it can give birth to buddhas, it is called the mother of wisdom. Second, that which is cultivated is precisely the mother of buddhas, namely sarvajñā, which is omniscience. It has three meanings: First, the nature of sentient beings, like a wish-fulfilling jewel, able to accomplish whatever is needed. Second, the faculties of sentient beings, like clear water, harmonious and moistening, clear like a mind of compassion. Third, the wisdom of sentient beings, like empty space, unmoving and unchanging with respect to suchness, nature having the sense of unalterability. That what is sought is ultimately attained is unalterable. Faculty has the sense of being able to produce, able to produce compassion and benefit all sentient beings. Third, explaining original nature as the mother: when one has not yet attained buddhahood, future buddhahood serves as the mother of wisdom; if one attains buddhahood, sarvajñā is omniscience. When the buddhas have not yet achieved buddhahood, it is called self-nature, which is concealed as the tathāgatagarbha; later, when through cultivation they attain the path of liberation of buddhahood, the nature becomes manifest as the dharmakāya, which is the original nature revealed by sarvajñā's awakening. Calling the practitioner "transformation": transformation can reveal the original buddha, hence it is called the mother of wisdom. Regarding "not yet attained is the nature": when not yet attained, there is only the original nature, hence it is called the nature buddha-nature. If within the path one draws forth the buddha-nature, the fruit is nirvāṇa, which is the buddha-nature that has arrived at the fruit. In the future it can pertain to both natures; once attained, it is solely the nature of nirvāṇa. The three vehicles have three kinds of three vehicles: First, the one vehicle and three vehicles: the King of Trees Buddha is the small among the Mahāyāna, pratyekabuddhas are intermediate, and śrāvakas are the small among the small, because they identically contemplate the four truths. Next, the Mahāyāna three vehicles: first, the directed śrāvakas and pratyekabuddhas contemplate suchness and attain the emptiness of selflessness of persons as two; bodhisattvas prior to the stages identically contemplate suchness and attain entry into the emptiness of selflessness in seeing, hence it is great. If viewed comparatively, the directed śrāvakas and pratyekabuddhas are within the inner Mahāyāna, while the external quiescent śrāvakas and pratyekabuddhas among the Hīnayāna are outside the outer Mahāyāna. Third, taking from the first bhūmi onward as three: the first bhūmi is called seeing; the second through seventh bhūmis are cultivation; the eighth through the buddha bhūmi are the ultimate stage. If taking the great and looking at the Hīnayāna's identical contemplation of the four truths, all are called small; if looking from small to great, identically having suchness as their cognitive object, all are called great. In terms of practice there are indeed three vehicles, but discussing their original nature, none arise or cease. Sentient beings taking this as the nature of awakening universally concludes the meaning of original nature, divided into three. Fourth, cultivating in accord with principle: the text says below "if a bodhisattva is without appropriation" that there are five pāramitās: 1. The pāramitā of non-appropriation and non-conceptualization. Non-appropriation has two aspects: first, ordinary beings cannot penetrate, which is also called non-appropriation, because they do not appropriate or attach. Now, the bodhisattva penetrates yet does not appropriate or attach, because of being able not to appropriate. 2. The pāramitā of being without words and letters and without spoken language: words and letters are nominal designations, while in terms of principle they do not exist. 3. The pāramitā of being free from words and letters and non-dual. 4. The pāramitā of non-non-letters being without fruit. Bodhisattvas cultivate understanding, are able to leave behind words and letters, and attain liberation. This understanding is the fruit, an understanding that is non-letter; this understanding is also empty, hence called "non-non-letters." 5. For the sake of cultivating words and letters: explaining the single-taste pāramitā; hence realizing true nature is supreme; pāramitā is translated as ultimate and supreme. Fifth, concluding by guarding the buddha-fruit, guarding the ten bhūmis and guarding the causes, guarding the transformation of sentient beings to benefit others. The present interpretation says: Not so. The question and answer differentiate how expounding the Dharma is non-dual. The text has two distinct parts: first, questions and answers differentiating how expounding the Dharma is non-dual; later, below "Great King," relying on the above-expounded Dharma to cultivate the mothers of wisdom. Emptiness has been explained above; from here below, the second part is cultivating the mothers of wisdom. The text has three distinct parts: first, broadly discerning cultivation; next, below "three vehicles," explaining again point by point according to difficulties; later, below "Great King," concluding what is accomplished through cultivation. Regarding broadly discerning cultivation, the text has two distinct parts: first, explaining the mother of wisdom in the causal stage; later, "is precisely the substance of sarvajñā," the mother of wisdom of the fruit. Within the causal stage, the text has two distinct parts: first, explaining the mother of wisdom of cultivate-nature; later, below "all [sentient beings]," explaining the mother of wisdom of principle-nature. These two natures are able to give birth to the buddha wisdom, hence called the mother of wisdom. This is the first, explaining the mother of wisdom of cultivate-nature. That is to say, from prior to the bhūmis up to the vajra stage, relying on the emptiness of the teaching to cultivate and give birth to the omniscience-fruit of the enjoyment body, which is the generating cause (*janaka-hetu*). If viewed in relation to the dharmakāya, it is called the revealing cause (*vyañjaka-hetu*). Alternatively, "such" (*ru*) is an indication, also revealing that the twelve divisions of words and letters are not one, which is why it repeats "the suchness of words and letters." "Cultivate the mother of all buddhas' wisdom" means that all the practices cultivated in the various stages can give birth to all buddhas' wisdom, hence called the mother of all buddhas' wisdom.