仁王護國般若波羅蜜多經疏 1.238

1.238

解曰：言諸法者，即前五蘊。法性空寂，即真實故。無來無去無生無滅者，釋法四倒。依蘊妄執計常樂等，心為彼薰識浪流動，故有來有去有生有滅。若了彼倒妄體即空，本無來去無生滅故。同真際等法性者，釋諸正行，四攝六度所修萬行，皆淨法界方便妙用，用不離體、與理相應，即一一行皆同真際等法性故。無二無別猶如虛空者，釋菩薩等雖諸法性本來常住，不因顯說無以證修，故佛菩薩出現於世廣為開示。然修行者，應正了知能說所說法界一相，聖凡不二自他無別，覺性常住猶如虛空，對佛菩薩應如是觀。又解：五蘊諸法其性真實，性被妄薰故有來去有生有滅，本性空寂無來無去無生無滅故。同真際等法性者，蘊與真性事理依持，如波依水故同真際，理不離事皆等法性。諸法與性無二無別，了法即性猶如虛空。又解：法性常住故無來去，法性不變故無生滅。由修行者了法性空，所修勝行心同真際、行等法性。因果事異所現理同，故云無二。能觀不異，故云無別。長時無間障盡果圓，猶如虛空動而常寂，彰果位矣。前解順文，次解依蘊。今前菩薩行離二邊，後解順理至無上覺，釋法空也。從此第二釋我等空。

Commentary: "All dharmas" refers to the preceding five aggregates. The dharmatā is empty and quiescent, precisely because it is real. "Without coming and without going, without arising and without ceasing" explains the four inversions of dharmas. Relying on the aggregates, one errantly grasps and calculates them to be permanent, pleasurable, and so forth; the mind is perfumed by them, and the waves of consciousness surge and stir; hence there is coming and going, arising and ceasing. If one understands that the errant substance of those inversions is empty, then fundamentally there is no coming or going, no arising or ceasing. "Identical with the limit of reality, equal to dharmatā" explains the correct practices: the myriad practices cultivated through the four means of embracing and the six perfections are all skillful and wondrous functions of the pure dharmadhātu; function is not separated from essence and accords with principle, which means that each and every practice is identical with the limit of reality and equal to dharmatā. "Non-dual and without distinction, just like empty space" explains that, although the dharmatā of bodhisattvas and so forth is fundamentally eternally abiding, without an explicit teaching it could not be realized or cultivated; therefore, buddhas and bodhisattvas appear in the world to reveal and expound it broadly. However, practitioners must correctly and completely know that the speaker and what is spoken are of one characteristic in the dharmadhātu, noble and ordinary are non-dual, self and other have no distinction, and the awakened nature is eternally abiding like empty space; one should contemplate buddhas and bodhisattvas in this way. Another explanation: The nature of the dharmas of the five aggregates is real; when that nature is perfumed by delusion, there is coming and going, arising and ceasing; because its fundamental nature is empty and quiescent, it is without coming or going, without arising or ceasing. As for "identical with the limit of reality, equal to dharmatā," the aggregates and the true nature mutually depend as phenomena and principle, just as waves depend on water; hence they are identical with the limit of reality, and principle is not separated from phenomena, so they are all equal to dharmatā. The dharmas and their nature are non-dual and without distinction; understanding dharmas to be identical with their nature is like empty space. Another explanation: Because the dharmatā is eternally abiding, there is no coming or going; because the dharmatā is unchanging, there is no arising or ceasing. Because practitioners understand the emptiness of dharmatā, the mind of their cultivated excellent practices is identical with the limit of reality, and their practices are equal to dharmatā. Cause and fruit differ in phenomenon, but the principle they manifest is the same; hence it says "non-dual." The contemplating [cognition] does not differ; hence it says "without distinction." When over a long time without interruption the obstacles are exhausted and the fruit is perfected, it is like empty space, which though moving is ever tranquil; this illuminates the stage of fruition. The first explanation follows the text, the second relies on the aggregates, and here the earlier one shows the bodhisattva's practice departing from the two extremes, while the latter explanation accords with principle leading to unsurpassed awakening; these explain the emptiness of dharmas. From here, the second [part] explains the emptiness of the self and so forth.