仁王護國般若波羅蜜多經疏 1.79

1.79

解云：明二觀門彰對治行。三假實觀者，法假實觀、受假實觀、名假實觀，如《大般若》及此下文。法謂五蘊色心之法。任持自性軌生物解，故名為法。從眾緣生，如幻士等，依他不實，故說為假。相無自性，體唯真如，真如不遷，故說為實。觀即正慧能照之心。由此而言，法之一字標所觀境；假實二字正解行相，假即世俗、實即勝義；觀之一字自能照心。境有總別、別中真俗，智有加行及以根本，能所雙彰名法假實觀。受假實觀者，遍行中受受之自性，諸心心所受之相應，苦樂等事受所領境，福非福等受所領業，諸趣異熟受所領果。味著生死唯受力強，於心所中別立為蘊。為過既重，故別對治。假實及觀，義如前說。名假實觀者，名謂呼名表詮諸法，得法共相非自性故。諸法自性體離名言，有情妄倒橫生執著，依名計義依義計名，無始時來妄熏習力，為令除斷故正觀察，餘假實等皆如前矣。此唯大乘，無學寧具，如前所引。《智度論》云「應化聲聞實是菩薩，具此何失？」三空門觀者，所謂空觀、無相觀、無願觀。依《俱舍》云「於苦聖諦四行相中，取空無我而為空門；滅下四行為無相門，集道各四、苦無常二，此之十行為無願門。」

Explanation: This clarifies the two gates of contemplation to reveal the practice of antidotes. As for 'the contemplation of the three designations and realities', they are the contemplation of designation and reality in dharmas, the contemplation of designation and reality in sensation, and the contemplation of designation and reality in names, as in the Mahāprajñāpāramitā and the text below. 'Dharma' refers to the dharmas of matter and mind of the five aggregates. That which preserves its own-nature and serves as a model to produce an understanding of the object is called 'dharma'. Produced from multiple conditions, like illusory men, it is dependent on others and not real; therefore, it is called 'designation'. In characteristics, it has no own-nature; its essence is solely suchness. Suchness does not change; therefore, it is called 'reality'. 'Contemplation' is the correct wisdom, the mind capable of illumination. In this respect, the single word 'dharma' indicates the object to be contemplated; the two words 'designation and reality' directly explain the active aspect of the practice: designation is the worldly, and reality is the ultimate; the single word 'contemplation' refers to the mind itself capable of illumination. The object has the general and the particular, and within the particular there are the ultimate and conventional; cognition has the preparatory and the fundamental. Revealing both the subject and the object is called the contemplation of designation and reality in dharmas. As for the 'contemplation of designation and reality in sensation': sensation among the omnipresent mental factors is the own-nature of sensation; the various minds and mental factors are associated with sensation; painful and pleasant matters are the objects apprehended by sensation; meritorious and non-meritorious deeds are the karma apprehended by sensation; and the retributions of the various destinies are the fruits apprehended by sensation. Relishing and clinging to saṃsāra is solely due to the powerful force of sensation; hence it is separately established as an aggregate among the mental factors. Because its faults are grave, a separate antidote is provided. 'Designation', 'reality', and 'contemplation' are as explained before. As for the 'contemplation of designation and reality in names': 'names' mean vocal appellations that express and explain various dharmas, grasping the common characteristics of dharmas rather than their own-nature. The own-nature of all dharmas is in essence free from names and words; sentient beings erroneously and inversely give rise to attachments, imputing meanings based on names and imputing names based on meanings due to the power of beginningless false perfuming. In order to cause this to be eliminated, one correctly contemplates them. The rest of designation and reality are as explained before. Since this belongs solely to the Mahāyāna, how could aśaikṣas possess it? As cited before, the Da zhidu lun says: 'The expediently manifested śrāvakas are in reality bodhisattvas; what fault is there in their possessing this?' As for the 'contemplation of the three doors of emptiness', they are the contemplation of emptiness, the contemplation of signlessness, and the contemplation of wishlessness. According to the Kośa: 'Among the four aspects of the noble truth of suffering, taking emptiness and non-self constitutes the door of emptiness; the four aspects under cessation constitute the door of signlessness; the four aspects each of origination and the path, and the two aspects of suffering and impermanence—these ten aspects constitute the door of wishlessness.'