仁王護國般若波羅蜜多經疏 2.5

2.5

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.