仁王護國般若波羅蜜多經疏 2.425

2.425

解曰：釋上四文，體皆般若，由心迷悟，解縛異也。是以般若者，標可釋法。非即五蘊，幻妄有故。此非幻妄，故即非也。非離五蘊者，實相平等體遍一切，故非離也。此釋上云「由諸法集幻化有也。」非即眾生者，眾生妄倒，此非妄倒，故即非也。非離可知。釋次眾生所作諸行也。非即境界者，前諸境界，不了故妄。實相非妄，故即非也。非離可知。釋次境界文也。非即行解者，行解即是觀照智也，若住於相故云非即，若無分別云非離也。釋觀照故，知斷證修是四別矣。從此第三總釋難量。

The commentary states: Explaining the four statements above, the substance of all is prajñā; according to delusion or enlightenment of the mind, liberation and bondage differ. 'Therefore prajñā' indicates the phenomenon to be explained. 'Neither identical to the five aggregates': because [the aggregates] are illusory and false existences; this [prajñā] is not illusory or false, so it is not identical. 'Nor separate from the five aggregates': the real mark is impartial and its substance pervades all, so it is not separate. This explains the previous statement: 'due to the gathering of phenomena, there is illusory transformation.' 'Neither identical to sentient beings': sentient beings are deluded and inverted; this is not deluded or inverted, so it is not identical. Not being separate can be understood [similarly]. This explains the next: 'the various practices performed by sentient beings.' 'Neither identical to objects': the previous objects are false because they are not understood; the real mark is not false, so it is not identical. Not being separate can be understood [similarly]. This explains the next text on objects. 'Neither identical to practice and understanding': practice and understanding are contemplative cognition; if one abides in signs, it is said to be not identical; if it is non-conceptual, it is said to be not separate. This explains contemplation; hence know that cutting off, realizing, and cultivating are four distinct aspects. Hereafter is the third [section], summarizing the immeasurability.