仁王護國般若波羅蜜多經疏 2.548

2.548

解曰：此下三行上半明真，下半明俗也。無相勝義諦者，明真諦體，無彼十相故云無相。勝智所證，體即真常，故云勝義。體非自他作者，遮我我所也。體非我作，故云非自；非我所作，故云非他。我我所空，非彼作故。因緣如幻有者，明俗諦體。色心之法，種為似因、惑為似緣。或因即緣生諸有為，如幻有故。亦非自他作者，如《大品》云「十二因緣是誰所作？佛言：非佛所作、非菩薩作，乃至非一切人作也」，故緣生法無自他作。又如論說：諸有為法不從自生，故非自作；不從他生，故非他作，如前勝義，是故略云亦非自他作。若具應云亦不共作、不無因作，謂有為法現種熏生，無我我所，如幻有故。從此第二明體有無。

The commentary: In the following three verses, the first half clarifies the real and the second half clarifies the conventional. "The markless ultimate truth" clarifies the essence of the ultimate truth: being free from those ten marks, it is called markless. Realized by supreme cognition, its essence is real and eternal, hence it is called "ultimate". "Is in its essence not made by self or other" negates the self and what belongs to the self. Its essence is not made by the self, hence it says "not made by self"; it is not made by what belongs to the self, hence it says "not made by other". The self and what belongs to the self are empty, because it is not made by them. "Illusory existence through causes and conditions" clarifies the essence of conventional truth. Among dharmas of form and mind, seeds are the semblance-cause and afflictions are the semblance-conditions. Or, causes are precisely conditions that give rise to all conditioned phenomena, which exist like illusions. "Is also not made by self or other": as the Pañcaviṃśatisāhasrikā says, "Who made the twelve links of dependent origination? The Buddha said: They were not made by the Buddha, nor made by bodhisattvas, nor indeed made by any person at all"; therefore, dharmas arisen from conditions are not made by self or other. Furthermore, as the treatises say: conditioned dharmas do not arise from self, hence they are not made by self; they do not arise from other, hence they are not made by other; as with the ultimate earlier, it is therefore briefly said to be also not made by self or other. If stated fully, it should say that they are also not produced in combination, nor produced without a cause; that is, conditioned dharmas are perfumed and produced by present manifestations and seeds, devoid of self and what belongs to the self, existing like illusions. From here, the second part clarifies the existence and non-existence of their essence.