仁王護國般若波羅蜜多經疏 2.5

2.5

解曰：舉前法性以問智也。諸法實性者，即諸法性也。清淨者，非塵染也。言平等者，無高下也。非有非無者，舉如問智也。法若是有，稱有而知；法若是無，稱無而解。既非有無，智云何照？從此第二如來正答。於中分三：一明諸法空、二諸法假有、三聖智次第。初法空中，文分為二：初明境非有、後明智照空。初境非有，文分為二：初法自性空、後生滅明空。初法體空，文復分三：且初第一答智有無。

The commentary explains: He adduces the previous dharmatā to ask about cognition. 'The real nature of phenomena' is the dharmatā of all phenomena. 'Pure' means not defiled by dust. 'Equal' means without high or low. 'Neither existent nor nonexistent' adduces suchness to ask about cognition. If phenomena were existent, one would know them in accord with existence; if phenomena were nonexistent, one would understand them in accord with nonexistence. Since they are neither existent nor nonexistent, how does cognition contemplate them? From here, second, the Tathāgata responds directly. Within this there are three parts: first, clarifying that phenomena are empty; second, that phenomena are provisionally existent; third, the sequence of noble cognition. In the first part, the emptiness of phenomena, the text is divided into two: first, clarifying that the object is nonexistent; second, clarifying that cognition contemplates emptiness. In the first, that the object is nonexistent, the text is divided into two: first, that the intrinsic nature of phenomena is empty; second, clarifying emptiness through arising and ceasing. In the first, the emptiness of the substance of phenomena, the text is further divided into three: first, answering regarding the existence and nonexistence of cognition.