仁王護國般若波羅蜜多經疏 2.15

2.15

解曰：前明諸法無自性空，此明諸法生滅故空，隨對有情當根破執。是諸法等即生即滅即有即空者，謂前蘊等諸有為法，體不堅住念念遷流，若疾炎過同懸流度，隨生即滅念念皆空。然有為相，或說四者，如《婆沙論》，能起名生、能安名住、能衰名異、能壞名滅，生居未來、餘三現在。又《唯識》云「本無今有，有位名生。生位暫停，即說為住。住別前後，復立異名。暫有還無，無時名滅。前三現在，滅居過去。」此為正也。說三相者，如《俱舍論》引經說三，一起、二住異、三盡。論有兩解，如常今別。說二相者，如此經云「即生即滅」。瑜伽同此，如彼論云「生及住異俱名生品，滅名滅品。諸弟子眾應觀諸法生滅而住。」說一相者，如經偈云「諸行無常」。諸者眾也，行謂遷流，通曰有為，總名諸行。言無常者，如《瑜伽論》八十一云「有起盡故名無常也。合生滅二總名無常。」五十二說「若由此相起厭思惟，為令厭患離欲解脫，合說生滅為無常故。何謂無常？有非恒有、無非恒無，二無常相故云無常。經言生滅，乘略明故。」剎那剎那亦復如是者，言剎那者時極少也，如言極微色極少也。生滅有二：一者剎那、二者一期，此非一期云剎那矣。何名剎那？緣和合法得自體頃。又行動法度一極微，如是名為一剎那量。重言剎那者，破情計也。有情妄倒執法常有，謂聞諸法生滅故空，即作是念：唯現在法剎那生滅，過去未來體應常住。為破此計，故明諸法無始時來，過去已滅、現在今滅、未來當滅，念念遷流皆剎那滅。是故經云「剎那剎那亦復如是」。

The commentary states: Previously it clarified that phenomena are empty because they lack intrinsic nature; here it clarifies that phenomena are empty because they arise and cease, breaking attachments in accordance with sentient beings' respective capacities. "These various phenomena are instantly arising and instantly ceasing, instantly existent and instantly empty" means that the conditioned phenomena such as the aggregates mentioned above do not abide solidly in essence, but shift and flow thought-moment by thought-moment, like a rapid flame passing or a rushing torrent crossing, being extinguished immediately upon arising, empty in every thought-moment. Now, regarding the characteristics of the conditioned, some speak of four: as in the *Vibhāṣā-śāstra*, that which can give rise is called arising, that which can stabilize is called abiding, that which can decay is called change, and that which can destroy is called cessation; arising resides in the future, while the remaining three reside in the present. Furthermore, the *Vijñaptimātratā* states: "Originally non-existent and now existent—the phase of existence is called arising. Pausing temporarily in the phase of arising is called abiding. When abiding differs between earlier and later, it is further given the name of change. Having temporarily existed and then returning to non-existence—the time of non-existence is called cessation. The former three reside in the present, while cessation resides in the past." This is the correct view. As for those who speak of three characteristics, as in the *Kośa-śāstra* which cites a sūtra speaking of three: first, origination; second, abiding-and-change; third, exhaustion. That treatise offers two explanations, contrasting past and present. As for those who speak of two characteristics, it is like this sūtra saying "instantly arising and instantly ceasing." The *Yogācāra* agrees with this, as that treatise states: "Arising and abiding-change are both called the category of arising; cessation is called the category of cessation. All disciples should dwell contemplating the arising and ceasing of phenomena." As for those who speak of one characteristic, it is like the sūtra verse saying "All conditioned things (saṃskāra) are impermanent." "All" means many. "Samskāra" means shifting and flowing; generally speaking, it refers to the conditioned, collectively named "all conditioned things." As for the statement "impermanent," as *Yogācāra-bhūmi* fascicle 81 states: "Because they have origination and exhaustion, they are called impermanent. Combining both arising and ceasing, they are collectively called impermanent." Fascicle 52 states: "If one gives rise to contemplation of revulsion based on this characteristic, in order to bring about revulsion, dispassion, and liberation, arising and ceasing are jointly described as impermanent. What is called impermanent? Being is not constantly being, and non-being is not constantly non-being; because of these two characteristics of impermanence, it is called impermanent. The sūtra speaks of arising and ceasing because it clarifies it concisely." As for "moment by moment, it is also like this": a kṣaṇa is the minimal limit of time, just as an infinitesimal atom (paramāṇu) is the minimal limit of form. Arising and ceasing are of two kinds: first, momentary; second, a single lifespan. Here it is not a single lifespan, hence it is called a kṣaṇa. What is called a kṣaṇa? The span in which conditions assemble and a phenomenon obtains its own entity. Again, it is the measure of time it takes a moving phenomenon to traverse one infinitesimal atom; this is called the measure of one kṣaṇa. Repeating the word kṣaṇa is to refute mental fabrications. Sentient beings errantly cling to phenomena as permanent; hearing that phenomena are empty because they arise and cease, they then generate this thought: "Only present phenomena arise and cease momentarily, while the essence of the past and future must be permanently abiding." To shatter this conceptualization, it clarifies that from beginningless time, the past has already ceased, the present is now ceasing, and the future will cease; shifting and flowing thought-moment by thought-moment, all cease in a kṣaṇa. Therefore, the sūtra states: "moment by moment, it is also like this."