仁王護國般若波羅蜜多經疏 2.582

2.582

解曰：於勝義諦者，標所詮也。見無所見者，無分別智照解理事悉皆平等，即見無所見也。若有修行亦不取著者，下別明也。明三賢位所有修行雖未亡相，修無分別，於諸法中而不執取起染著也。下取著言，准此應悉。如前勝義，故云亦也。若不修行者，謂根本智正冥真理而無修相，名不修行，非謂馳散不修行也。又設散位，如不散時於諸法中亦不取著，此依前解。非行非不行者，謂後得智，由帶相故，非親證如，名為非行，了幻利樂非不行也。於一切法皆不取著者，明於理事皆不著矣。從此第三明染淨空。於中分三：一標染淨位、二徵其所以、三釋染淨空。且初第一標染淨位。

Exposition: Regarding 'In the paramārtha-satya': this indicates what is expressed. Regarding 'seeing is without anything seen': nirvikalpa-jñāna illuminates and understands principle and phenomena as completely equal; this is precisely 'seeing is without anything seen'. Regarding 'if there is practice, one also does not grasp or cling': the text below explains this specifically. It clarifies that although all practices in the stage of the three worthies have not yet eliminated signs, they cultivate non-discrimination and do not grasp or produce defiled clinging with regard to all phenomena. The word 'grasp or cling' below should be understood accordingly. As with the aforementioned paramārtha, it therefore says 'also'. Regarding 'if there is no practice': this means fundamental cognition directly merges with true principle without characteristics of practice; this is named 'no practice', not that it is scattered and does not practice. Moreover, even when in a scattered state, just as when not scattered, one also does not grasp or cling among all phenomena; this is based on the previous explanation. Regarding 'neither practice nor non-practice': this refers to subsequently attained cognition; because it bears signs, it is not direct realization of suchness, hence it is called 'non-practice', yet because it understands illusions to benefit and gladden [others], it is 'not non-practice'. Regarding 'with regard to all phenomena, one does not grasp or cling at all': this clarifies that regarding both principle and phenomena, one does not cling at all. From here, the third section clarifies the emptiness of defilement and purity. Within this there are three parts: 1. indicating the stages of defilement and purity; 2. inquiring into the reason; 3. explaining the emptiness of defilement and purity. First is indicating the stages of defilement and purity.