仁王護國般若波羅蜜多經疏 3.71

3.71

解曰：愛欲結使者，此明因也。愛為有因，能潤諸業。欲謂貪欲，於境馳求。言結使者，結謂結繫，使謂役使。謂貪等十結繫有情，役使三有，名結使也。又《俱舍》二十一云「結有九種：一愛結、二恚結、三慢結、四無明結、五見結謂三見故、六取結謂二取故、七疑結、八嫉結、九慳結。恚嫉慳三唯欲界繫，餘之六種通於三界。為結所使，名結使也。」自作瘡疣者，三有苦果，如瘡疣也。三界無安者，若界若情俱行苦故、有漏逼迫名無安故。國有何樂者，普明所重愛國愛身，內外不安，示其苦故。從此第三明諸法空。於中分二：且初第一總明法空。

Explanation: "Craving, desire, fetters, and drives" explains the cause. Craving is the cause of existence, capable of moistening karmas. Desire refers to covetous desire, running and seeking after sense-objects. As for "fetters and drives," "fetters" (saṃyojana) means binding, and "drives" (anuśaya) means being driven. That is, the ten fetters, such as greed, bind sattvas and drive them through the three realms of existence; hence they are called "fetters and drives." Furthermore, the *Kośa*, fascicle twenty-one, says: "Fetters are of nine kinds: 1. the fetter of craving, 2. the fetter of hostility, 3. the fetter of conceit, 4. the fetter of ignorance, 5. the fetter of views (meaning the three views), 6. the fetter of clinging (meaning the two clingings), 7. the fetter of doubt, 8. the fetter of jealousy, and 9. the fetter of avarice. The three of hostility, jealousy, and avarice are bound to the desire realm alone; the remaining six kinds pervade the three realms. Being driven by the fetters is called 'fetters and drives.'" "Creating their own sores and warts": the suffering fruit of the three realms of existence is like sores and warts. "The three realms have no peace": whether realm or sentient beings, both are the suffering of conditioning; because of being afflicted by the defiled, it is called "having no peace." "What joy is there in a kingdom?": what Samantaprabha prioritized was love of country and love of body; because both internal and external are without peace, its suffering is shown. From here, the third section explains the emptiness of all phenomena. Within this there are two parts: first, a general explanation of the emptiness of phenomena.