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# 仁王護國般若波羅蜜多經疏 2.53

仁王護國般若波羅蜜多經疏 2.53

- **Language:** Classical Chinese

### [2.53](https://indike.org/pramana/in.bauddha.taisho.1709.2.53)

解曰：此明菩薩即法觀空。若於諸法而得不動者，若諸菩薩雖觀諸法達有即空，空故不動，空不動故不生滅也。言無相者，相謂諸法無相即空，悟相即空，故云無相。無無相者，非謂遣相住於無相，無相亦遣，故無無相。不應起見者，於相住即見生，不住有無即無見也。故肇法師云「般若之門觀空，漚和之門涉有。涉有未始迷空，故處有而不染；不厭有以觀空，故觀空而不證。」斯之謂矣。從此第二徵其所以。

> Explanation: This explains that the bodhisattva contemplates emptiness directly within phenomena. 'If one attains immobility with regard to phenomena' means that if bodhisattvas, though contemplating phenomena, realize that existence is directly emptiness, because it is empty it is immobile, and because emptiness is immobile, there is neither arising nor perishing. 'Signless' means: signs refer to phenomena; being without signs is emptiness; awakening to signs as being directly empty, it is called 'signless'. 'Without signlessness' means that it does not mean discarding signs to abide in signlessness; signlessness is also discarded, hence 'without signlessness'. 'Views should not arise' means that if one abides in signs, views arise; if one does not abide in existence or non-existence, views do not exist. Therefore Dharma Master Sengzhao said: 'The gate of prajñā contemplates emptiness; the gate of upāya engages with existence. Engaging with existence, one never loses emptiness, so one remains in existence without being defiled; not detesting existence when contemplating emptiness, one contemplates emptiness without \[prematurely\] realizing \[quiescence\].' This is what is meant. Next is the second \[part\], inquiring into the reason.  
> — English (machine translation) (machine translation)

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## Translations (1)

- [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1709~en-mt.2.53) — English, machine translation

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Source: [https://indike.org/pramana/in.bauddha.taisho.1709.2.53](https://indike.org/pramana/in.bauddha.taisho.1709.2.53) · Pramāṇa
