仁王護國般若波羅蜜多經疏 2.582

2.582

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.