仁王護國般若波羅蜜多經疏 2.106

2.106

解曰：佛無上覺者，梵云佛陀，義如上也。勝無與等，云無上覺，此總標也。種智圓滿者，種即事智，智謂理智，智德圓矣。擇非擇滅者，謂即擇滅、非擇滅也。擇即淨慧斷惑顯如，名為擇滅；緣𨷂顯如不由擇力，名非擇滅，解脫圓故。真淨法界者，真謂真如清淨法界，法身圓故。性相平等者，性謂真如，相謂智等，悉皆圓極，即平等也。言應用者，大悲感赴應化之身用而常寂，應化圓故。如來所有恒沙功德，三身三德亦皆空故。從此第三明說聽空。於中分二：且初第一明說聽空。

The commentary explains: 'The Buddha's unexcelled awakening': in Sanskrit, buddha; its meaning is as explained above. Being superior without equal, it is called unexcelled awakening; this is the general heading. 'Omniscience perfected': 'kinds' refers to the cognition of phenomena; 'knowledge' refers to the cognition of principle; the virtue of cognition is perfected. 'Analytical and non-analytical cessations' refers to analytical cessation (pratisaṃkhyā-nirodha) and non-analytical cessation (apratisaṃkhyā-nirodha). Analysis refers to pure wisdom severing delusion and revealing suchness; this is called analytical cessation. Deficiencies in conditions revealing suchness without relying on the power of analysis is called non-analytical cessation, because liberation is perfected. 'The true and pure dharmadhātu': 'true' refers to suchness (tathatā); this is the pure dharmadhātu, because the dharmakāya is perfected. 'Nature and characteristics being equal': 'nature' refers to suchness; 'characteristics' refers to cognition and the like; all are completely perfected, and that is equality. 'Responsive functions' refers to the bodies of response and transformation that respond to the stirrings of great compassion; functioning while perpetually quiescent, the response and transformation are perfected. The Tathāgata's virtues as numerous as sands of the Ganges, the three bodies, and the three virtues are all also empty. Next is the third part, clarifying that teaching and listening are empty. It is divided into two: first, clarifying that teaching and listening are empty.