一　仁王護国経疏三巻 - 翻刻

翻刻

【割書内の「[考]」は四角囲み文字】
【右頁上段】
生下擧＿レ空釋成。四結＿二無心得＿一。三忍者伏忍中三忍。一信
二止三堅忍。地地上中下爲＿二卅忍＿一者。釋有＿二 二義＿一。一就＿二 十
地＿一各有＿二 上中下＿一爲＿二卅忍＿一。二就＿二伏忍中＿一習種爲＿レ 下。性種
名＿レ 中。道種名＿レ 上。三位各千故成＿二 三十忍＿一。前解爲＿レ正。一
切行藏是名＿二果藏＿一。辨＿二佛果地功德＿一。蘊積名＿レ藏卽是佛圓
覺忍。通＿二前十三＿一爲＿二 十四波若＿一。因果俱證＿二無所得＿一名＿二不
可思議＿一。
何以故一切諸佛是中生是中滅是中化而無＿レ生無＿レ滅
無＿レ化無＿レ自無＿レ他第一無＿レ 二非＿二不化＿一非相非無相無＿レ來無＿レ
去如＿二虛空＿一故　何以故下第二廣述＿二 十四忍功德＿一。文二。
初約＿二出用＿一。次約＿二悟入＿一。云＿二 一切諸佛是中生＿一者。依＿レ忍化現
成佛名＿レ生。是中滅者滅＿レ惑化隱名＿レ滅。是中化者。依＿レ忍
化＿二衆生＿一也。次約＿二悟入＿一者。無生無滅無化者。上來爲＿レ緣
出＿レ用說＿二生滅化等事＿一。若知＿二生等卽無生滅＿一故不＿レ假＿レ言恐＿二
衆生隨＿レ力著＿一レ相故。還點＿二向所說生者＿一名＿二無生＿一。無化等例
爾。無自無他者。自心不＿レ生名＿二無自＿一。不＿レ見＿二前境＿一故云＿二無
他＿一。亦云。不＿レ見＿レ自名＿レ滅＿レ我。不＿レ見＿レ他名＿レ滅＿二我所＿一。第一無二

【右頁下段】
者。境智俱寂故云＿二第一無二＿一也。非化非不化者。無得正
觀居＿レ心有時說＿レ化爲＿二不化＿一。有時說＿レ化爲＿二不化＿一。有時說＿二
不化＿一爲＿レ化。故云＿二非化非不化＿一。非無相者。恐＿下衆生聞＿二悟入
之言＿一謂＿中智無所有＿上故云＿二非無相＿一。無來無去者。來無＿二所
從＿一去無＿二所至＿一乃至無依無得。故云＿二如虛空＿一。
一切衆生無＿二生滅＿一無＿二縛解＿一非＿レ因非＿レ果非＿レ不＿二因果＿一煩惱
我人知見受者我所者一切苦受行空故一切法集幻化五
陰無＿レ合無＿レ散法同＿二法性＿一寂然空故法境界空空無相不＿レ
轉不＿二顚倒＿一不順幻化無＿二 三寶＿一無＿二聖人＿一無＿二 六道＿一如＿二虛空＿一
故般若無＿レ知無＿レ見不＿レ行不＿レ緣不＿レ因不＿レ受不＿レ得＿二 一切照相＿一
故行道相斯行道相如＿二虛空＿一故法相如是何可＿レ有＿二心得
無心得＿一　一切衆生下第三擧＿レ空釋成。有＿二 五段＿一。一明＿二
衆生空＿一。一切苦受下二明＿二法空＿一。法境下三明＿二境空＿一。無三
寶下四明＿二凡聖空＿一。波若無如下五明＿二知空＿一。初明＿二生空＿一。文
云＿二衆生無滅＿一。衆生本無所得。離＿レ苦故云＿二無生無滅＿一。離＿レ集
故無縛無解。無＿レ集故非＿レ因。無＿レ苦故非＿レ果。以＿二因緣＿一隨＿レ俗
非＿レ不＿二因果＿一。衆生假＿レ名非＿レ無＿二佛生之因＿一。非＿レ無＿二𣵀槃之果＿一。

【左頁上段】
衆生生死名＿二煩惱＿一。五隱《割書：[考]隱藏｜疏作陰》中生名＿レ我。假名行者名＿レ
人。意識名＿二知者＿一。眼識爲＿二見者＿一。命根不斷名＿二壽者＿一。　第二
明＿二法空＿一。文一切苦受行空故者。觀＿二 五陰内一切苦皆空＿一。
五陰和合名＿二法集＿一。以＿レ無＿二其實＿一名＿二幻化＿一。五陰本來淸淨故
云＿二無合散＿一。禮＿二-知五陰卽是眞如＿一故云＿二法同法性寂然空
故＿一。第三明＿二境空＿一。文云＿二法境界空＿一者。能觀之心旣淨所觀
之境亦空。故云＿二境界空＿一。實相門中無＿レ相。不相故云＿二空無
相＿一。相不＿レ能＿レ動故云＿二不動＿一。離＿レ惑故以名＿二不顚倒＿一。離＿レ解故
名＿二不順＿一。知＿二諸法空＿一故名＿二幻化＿一。　第四明＿二凡聖空＿一。無三寶
無聖人名＿二聖空＿一。無六道名＿二凡空＿一。　第五明＿二智空＿一文云＿二波
若無知＿一。波若名＿二智惠＿一。今言＿二無知＿一者。絕＿二於智相＿一故言＿二無
智＿一。諸句例然。無知無見￣トハ。忘＿二《割書：[考]忘｜恐亡》於見知＿一也。緣觀竝寂
故云＿二不行不緣＿一。不＿レ受＿二波若名＿一故云＿二不因不受＿一。内證＿二眞
如＿一。故云＿二不得一切照相＿一。諸法無有故云＿二斯行道相如虛空
故＿一。亦言＿三無分別故同＿二虛空＿一。　第四結＿二法相如是＿一。盡皆空
者何可＿レ有＿二心得無心得＿一也。又云。以＿レ離＿二有相＿一故不＿レ可＿二有
心得＿一。以＿レ離＿二無相＿一故不＿レ可＿二無心得＿一。

【左頁下段】
是以般若功德不＿レ可＿二衆生中行＿一而行不＿レ可＿二 五陰法中行＿一
而行不＿レ可＿二境中行＿一而行不＿レ可＿二解中行＿一而行是故般若不
可思議而一切諸佛菩薩於＿レ 中行故亦不可思議一切諸
如來於＿二幻化無住法中＿一化亦不可思議　是以波若下。大
段第四明＿二波若忘＿レ《割書：[考]忘｜恐亡》言離＿一レ著。就＿二 四句＿一。初明＿下不＿レ可＿レ得＿二衆
生中行＿一而行＿上以＿二生空無所有＿一故。二不＿レ可＿レ得＿二 五陰中行＿一
而行。以＿二生法無所有＿一故。三不＿レ可＿レ得＿二境中行＿一而行。以＿二境
空無所有＿一故。四不＿レ可＿レ得＿二解中行＿一以而行。以＿二知空無所
有＿一故。第二歎＿レ說中有＿レ 三。第一是故波若不可思議歎＿二 十
四波若＿一。二出＿二-生三世諸佛＿一不可思議。三知＿二俗虛幻＿一而能
化益。
善男子此切德藏假使無量恆河沙第十三灌頂開示《割書：[考]示｜疑士》
說＿二是功德＿一百千億分中如＿二王所說＿一如＿二海一渧＿一我今略述＿二
分義功德＿一有＿三大利＿二-益一切衆生＿一亦爲＿二過去來今無量諸
如來＿一之所＿二述可＿一 三賢十聖讚＿二-歎無量＿一是月光王分義功
德善男子下大段第五校＿二-量說＿一 中有＿レ 二。一云。正校量。第

現代語訳

【右頁上段】
生」以下で空を挙げて釈成する。四は「無心得」を結ぶ。三忍とは伏忍中の三忍で、一に信、二に止、三に堅忍である。「地地上中下を三十忍となす」とは、釈に二義がある。一は十地に就いて各々上中下があり三十忍となす。二は伏忍中に就いて習種を下となし、性種を中と名づけ、道種を上と名づける。三位各千であるゆえに三十忍を成す。前解を正とする。一切行蔵はこれを果蔵と名づける。仏果地功徳を弁ず。蘊積を蔵と名づけ、即ちこれ仏円覚忍である。前の十三に通じて十四般若となす。因果俱に無所得を証するを「不可思議」と名づける。

何以故に一切諸仏はこの中に生じ、この中に滅し、この中に化するも、生無く滅無く化無く、自無く他無く、第一に二無く、不化に非ず、相に非ず無相に非ず、来無く去無きこと虚空の如きゆえなり。

「何以故」以下第二で十四忍功徳を広述する。文に二つ。初めに出用について。次に悟入について。「一切諸仏この中に生ず」と云うのは、忍に依って化現成仏するを生と名づける。「この中に滅す」とは惑を滅して化隠するを滅と名づける。「この中に化す」とは、忍に依って衆生を化するなり。次に悟入について。無生無滅無化とは、上来縁のために用を出して生滅化等の事を説く。もし生等即無生滅と知れば言を假らず。衆生が力に随って相に著することを恐るるがゆえに、還って向の所説の生者を点じて「無生」と名づける。無化等例然り。無自無他とは、自心生ぜざるを「無自」と名づけ、前境を見ざるがゆえに「無他」と云う。また云う、自を見ざるを我を滅すと名づけ、他を見ざるを我所を滅すと名づける。第一無二

【右頁下段】
とは、境智俱に寂なるがゆえに「第一無二」と云うなり。非化非不化とは、無得正観心に居して、時に化を説いて不化となし、時に化を説いて不化となし、時に不化を説いて化となす。ゆえに「非化非不化」と云う。非無相とは、衆生が悟入の言を聞いて智無所有と謂うことを恐るるがゆえに「非無相」と云う。無来無去とは、来に従る所無く、去に至る所無く、乃至無依無得なり。ゆえに「虚空の如し」と云う。

一切衆生は生滅無く縛解無く、因に非ず果に非ず、因果に非ざるに非ず。煩悩、我人知見受者我所者、一切苦受行空なるがゆえに。一切法集まりて幻化なり。五陰は合無く散無く、法は法性と同じく寂然として空なるがゆえに。法境界空にして空無相、転ぜず顛倒せず、順ぜず。幻化にして三宝無く聖人無く六道無きこと虚空の如きゆえなり。般若は知無く見無く、行ぜず縁ぜず、因せず受けず、一切照相を得ざるがゆえに。行道相はこの行道相虚空の如きゆえなり。法相かくの如し。何ぞ心得無心得有るべけんや。

「一切衆生」以下第三で空を挙げて釈成する。五段がある。一に衆生空を明かす。「一切苦受」以下二に法空を明かす。「法境」以下三に境空を明かす。「無三宝」以下四に凡聖空を明かす。「般若無如」以下五に知空を明かす。初めに生空を明かす。文に「衆生無滅」と云う。衆生本無所得にして、苦を離るるがゆえに「無生無滅」と云う。集を離るるがゆえに無縛無解。集無きがゆえに因に非ず。苦無きがゆえに果に非ず。因縁をもって俗に随い、因果に非ざるに非ず。衆生は名を仮るも、仏生の因無きに非ず、涅槃の果無きに非ず。

【左頁上段】
衆生生死を「煩悩」と名づけ、五陰中の生を我と名づけ、仮名行者を人と名づけ、意識を「知者」と名づけ、眼識を「見者」となし、命根不断を「寿者」と名づける。

第二に法空を明かす。文に「一切苦受行空なるがゆえ」とは、五陰内の一切苦皆空なることを観る。五陰和合を「法集」と名づけ、その実無きをもって「幻化」と名づける。五陰本来清浄なるがゆえに「無合散」と云う。五陰即ちこれ真如なることを了知するがゆえに「法は法性と同じく寂然として空なるがゆえ」と云う。

第三に境空を明かす。文に「法境界空」と云うのは、能観の心既に浄ければ所観の境もまた空なり。ゆえに「境界空」と云う。実相門中に相無く不相なるがゆえに「空無相」と云う。相動くこと能わざるがゆえに「不転」と云う。惑を離るるがゆえに「不顛倒」と名づけ、解を離るるがゆえに「不順」と名づける。諸法空なることを知るがゆえに「幻化」と名づける。

第四に凡聖空を明かす。無三宝無聖人を「聖空」と名づけ、無六道を「凡空」と名づける。

第五に智空を明かす。文に「般若無知」と云う。般若を智慧と名づける。今「無知」と言うのは、智相を絶するがゆえに「無智」と言う。諸句例然り。無知無見とは、見知を忘ずるなり。縁観並びに寂なるがゆえに「不行不縁」と云う。般若の名を受けざるがゆえに「不因不受」と云う。内に真如を証するがゆえに「一切照相を得ず」と云う。諸法有ること無きがゆえに「この行道相虚空の如きがゆえ」と云う。また無分別なるがゆえに虚空と同じと言う。

第四に「法相かくの如し」と結ぶ。尽く皆空なる者、何ぞ心得無心得有るべけんや。また云う、有相を離るるをもってのゆえに有心得すべからず、無相を離るるをもってのゆえに無心得すべからず。

【左頁下段】
ここをもって般若功徳は衆生中に行ずべからざるも而も行じ、五陰法中に行ずべからざるも而も行じ、境中に行ずべからざるも而も行じ、解中に行ずべからざるも而も行ず。ゆえに般若不可思議なり。而して一切諸仏菩薩その中に行ずるがゆえにまた不可思議なり。一切諸如来は幻化無住法中において化するもまた不可思議なり。

「ここをもって般若」以下、大段第四で般若が言を忘れ著を離ることを明かす。四句に就く。初めに衆生中に行ずることを得べからざるも而も行ずることを明かす。生空無所有なるをもってのゆえなり。二に五陰中に行ずることを得べからざるも而も行ず。生法無所有なるをもってのゆえなり。三に境中に行ずることを得べからざるも而も行ず。境空無所有なるをもってのゆえなり。四に解中に行ずることを得べからざるも而も行ず。知空無所有なるをもってのゆえなり。

第二に説を嘆ずる中に三つ。第一に「ゆえに般若不可思議」にて十四般若を嘆ず。二に三世諸仏を出生して不可思議。三に俗の虚幻なることを知りて而も能く化益する。

善男子、この一切徳蔵は、仮使無量恒河沙の第十三灌頂開士がこの功徳を説くとも、百千億分中に王の所説の如きは海の一滴の如し。我今略して分義功徳を述べ、大いに一切衆生を利益することあり。また過去来今無量諸如来の述可する所となり、三賢十聖無量に讃嘆する。これ月光王分義功徳なり。

「善男子」以下大段第五で校量説する。中に二つ。一に正校量。第

英語訳

【Upper section of right page】
From "sentient beings" below, [the text] raises emptiness to provide explanatory support. Fourth concludes "attaining no-mind." The three forbearances are the three forbearances within subduing forbearance: first faith, second stopping, third firm forbearance. "Making upper-middle-lower of each ground into thirty forbearances" has two explanatory meanings. First, regarding the ten grounds, each having upper-middle-lower makes thirty forbearances. Second, regarding within subduing forbearance, habit-seed is called lower, nature-seed is called middle, path-seed is called upper. Since each of the three positions has a thousand, they form thirty forbearances. The former explanation is correct. "All practice treasury" is called "fruition treasury," distinguishing buddha-ground merit. Accumulation is called treasury—this is precisely buddha perfect-awakening forbearance. Combined with the previous thirteen makes fourteen prajñā. Both cause and effect realizing no-attainment is called "inconceivable."

Why? All buddhas arise in this, perish in this, transform in this, yet having no arising, no perishing, no transformation, no self, no other, ultimately no duality, not non-transformation, neither with characteristics nor without characteristics, no coming, no going, like empty space.

From "Why?" below, the second extensively explains the merit of fourteen forbearances. The text has two parts. First regarding manifestation of function. Next regarding awakening-entry. Saying "all buddhas arise in this" means depending on forbearance to manifest transformation-bodies becoming buddhas is called arising. "Perish in this" means extinguishing delusions and hiding transformations is called perishing. "Transform in this" means depending on forbearance to transform sentient beings. Next regarding awakening-entry: no-arising, no-perishing, no-transformation—previously, for the sake of conditions, manifesting function explained matters of arising-perishing-transformation. If one knows arising and so forth are precisely no-arising-perishing, no words are needed. Fearing that sentient beings might become attached to characteristics according to their capacity, [the text] returns to point to the previously explained "arising" and calls it "no-arising." No-transformation and so forth are similar. No-self, no-other means one's own mind not arising is called "no-self"; not seeing objective realms is called "no-other." Also saying: not seeing self is called extinguishing ego; not seeing other is called extinguishing ego-possessions. Ultimate no-duality

【Lower section of right page】
means because both realm and wisdom are tranquil, it's called "ultimate no-duality." Neither transformation nor non-transformation means dwelling in no-attainment correct contemplation in mind, sometimes explaining transformation as non-transformation, sometimes explaining transformation as non-transformation, sometimes explaining non-transformation as transformation. Hence saying "neither transformation nor non-transformation." Neither without characteristics means fearing that sentient beings hearing words about awakening-entry might think wisdom has nothing, hence saying "not without characteristics." No coming, no going means coming has nowhere to come from, going has nowhere to go to, and so forth up to no dependence, no attainment. Hence saying "like empty space."

All sentient beings have no arising-perishing, no bondage-liberation, are neither cause nor effect, yet not non-cause-effect. Afflictions, ego-person-knowledge-views-experiencer-ego-possessions—all suffering-experiencing-formations are empty. All dharmas gathering are illusory transformation. The five aggregates have no combination, no scattering; dharmas are the same as dharma-nature, tranquilly empty. Dharma-realm-boundaries are empty, empty-formless, non-changing, non-inverted, non-compliant. Illusory transformation has no Three Jewels, no sages, no six paths, like empty space. Prajñā has no knowledge, no seeing, does not practice, does not condition, does not cause, does not receive, does not attain any illuminating characteristics. Path-practice characteristics—these path-practice characteristics are like empty space. Dharma-characteristics being thus, how could there be mind-attainment or no-mind-attainment?

From "all sentient beings" below, the third raises emptiness for explanatory support, having five sections. First clarifying sentient being emptiness. From "all suffering experiencing" below, second clarifying dharma emptiness. From "dharma-realm" below, third clarifying realm emptiness. From "no Three Jewels" below, fourth clarifying ordinary-sage emptiness. From "prajñā no-like" below, fifth clarifying knowledge emptiness. First clarifying being emptiness. The text says "sentient beings no-perishing." Sentient beings fundamentally have no attainment, separated from suffering hence saying "no-arising no-perishing." Separated from accumulation hence no-bondage no-liberation. Having no accumulation hence not cause. Having no suffering hence not effect. Through causes and conditions following conventional [truth], not non-cause-effect. Though sentient beings borrow names, they are not without causes for buddha-birth, not without fruits of nirvana.

【Upper section of left page】
Sentient beings' birth-death is called "afflictions." Birth within the five aggregates is called ego. Provisional-name practitioners are called person. Mental consciousness is called "knower." Eye-consciousness becomes "seer." Life-root not ceasing is called "liver."

Second clarifying dharma emptiness. The text "all suffering experiencing formations are empty" means contemplating that all sufferings within the five aggregates are empty. Five aggregates harmonizing is called "dharma gathering." Having no reality is called "illusory transformation." Because the five aggregates are fundamentally pure, it says "no combining-scattering." Because understanding the five aggregates are precisely thusness, it says "dharmas are the same as dharma-nature, tranquilly empty."

Third clarifying realm emptiness. The text saying "dharma-realm-boundaries empty" means since the contemplating mind is already pure, the contemplated realm is also empty. Hence saying "realm-boundaries empty." In the true-characteristic gate there are no characteristics, being non-characteristic hence saying "empty formless." Characteristics cannot move hence saying "non-changing." Separated from delusion hence called "non-inverted." Separated from understanding hence called "non-compliant." Knowing dharmas are empty hence called "illusory transformation."

Fourth clarifying ordinary-sage emptiness. No Three Jewels, no sages is called "sage emptiness." No six paths is called "ordinary emptiness."

Fifth clarifying wisdom emptiness. The text says "prajñā no-knowledge." Prajñā is called wisdom. Now saying "no-knowledge" means severing wisdom-characteristics hence saying "no-wisdom." All phrases are similar. No-knowledge no-seeing means forgetting seeing-knowing. Both conditioning and contemplation being tranquil hence saying "not practicing, not conditioning." Not receiving prajñā's name hence saying "not causing, not receiving." Internally realizing thusness hence saying "not attaining all illuminating characteristics." Dharmas having no existence hence saying "these path-practice characteristics are like empty space." Also saying because of no-discrimination, [they are] the same as empty space.

Fourth concluding "dharma-characteristics being thus"—all being empty, how could there be mind-attainment or no-mind-attainment? Also saying: because separated from existence-characteristics, one cannot have mind-attainment; because separated from non-existence-characteristics, one cannot have no-mind-attainment.

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Therefore prajñā merit cannot be practiced within sentient beings yet practices, cannot be practiced within five-aggregate dharmas yet practices, cannot be practiced within realms yet practices, cannot be practiced within understanding yet practices. Hence prajñā is inconceivable. Yet all buddhas and bodhisattvas practicing within it are also inconceivable. All tathagatas transforming within illusory transformation no-dwelling dharmas are also inconceivable.

From "therefore prajñā" below, major section four clarifies prajñā forgetting words and separating from attachment. Regarding four sentences: First clarifying though one cannot attain practicing within sentient beings, yet one practices—because being-emptiness has no existence. Second, though one cannot attain practicing within five aggregates, yet one practices—because being-dharmas have no existence. Third, though one cannot attain practicing within realms, yet one practices—because realm-emptiness has no existence. Fourth, though one cannot attain practicing within understanding, yet one practices—because knowledge-emptiness has no existence.

In the second praising the explanation there are three parts. First, "therefore prajñā inconceivable" praises the fourteen prajñās. Second, producing the three-time buddhas inconceivable. Third, knowing conventional [truth] is empty-illusory yet being able to transform and benefit.

Good sons, regarding this all-merit treasury, even if immeasurable Ganges-sand thirteenth-stage consecration enlightened beings explained this merit, among hundred-thousand-billion parts, what the king explained is like one drop in the ocean. I now briefly述 partial-meaning merit, greatly benefiting all sentient beings, also being praised by past-future-present immeasurable tathagatas, with three-worthies ten-sages praising immeasurably. This is Moon Light King's partial-meaning merit.

From "good sons" below, major section five compares explanations, having two parts. First, proper comparison. The
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From "sentient beings" below, [the text] raises emptiness to provide explanatory support. Fourth concludes "attaining no-mind." The three forbearances are the three forbearances within subduing forbearance: first faith, second stopping, third firm forbearance. "Making upper-middle-lower of each ground into thirty forbearances" has two explanatory meanings. First, regarding the ten grounds, each having upper-middle-lower makes thirty forbearances. Second, regarding within subduing forbearance, habit-seed is called lower, nature-seed is called middle, path-seed is called upper. Since each of the three positions has a thousand, they form thirty forbearances. The former explanation is correct. "All practice treasury" is called "fruition treasury," distinguishing buddha-ground merit. Accumulation is called treasury—this is precisely buddha perfect-awakening forbearance. Combined with the previous thirteen makes fourteen prajñā. Both cause and effect realizing no-attainment is called "inconceivable."

Why? All buddhas arise in this, perish in this, transform in this, yet having no arising, no perishing, no transformation, no self, no other, ultimately no duality, not non-transformation, neither with characteristics nor without characteristics, no coming, no going, like empty space.

From "Why?" below, the second extensively explains the merit of fourteen forbearances. The text has two parts. First regarding manifestation of function. Next regarding awakening-entry. Saying "all buddhas arise in this" means depending on forbearance to manifest transformation-bodies becoming buddhas is called arising. "Perish in this" means extinguishing delusions and hiding transformations is called perishing. "Transform in this" means depending on forbearance to transform sentient beings. Next regarding awakening-entry: no-arising, no-perishing, no-transformation—previously, for the sake of conditions, manifesting function explained matters of arising-perishing-transformation. If one knows arising and so forth are precisely no-arising-perishing, no words are needed. Fearing that sentient beings might become attached to characteristics according to their capacity, [the text] returns to point to the previously explained "arising" and calls it "no-arising." No-transformation and so forth are similar. No-self, no-other means one's own mind not arising is called "no-self"; not seeing objective realms is called "no-other." Also saying: not seeing self is called extinguishing ego; not seeing other is called extinguishing ego-possessions. Ultimate no-duality

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means because both realm and wisdom are tranquil, it's called "ultimate no-duality." Neither transformation nor non-transformation means dwelling in no-attainment correct contemplation in mind, sometimes explaining transformation as non-transformation, sometimes explaining transformation as non-transformation, sometimes explaining non-transformation as transformation. Hence saying "neither transformation nor non-transformation." Neither without characteristics means fearing that sentient beings hearing words about awakening-entry might think wisdom has nothing, hence saying "not without characteristics." No coming, no going means coming has nowhere to come from, going has nowhere to go to, and so forth up to no dependence, no attainment. Hence saying "like empty space."

All sentient beings have no arising-perishing, no bondage-liberation, are neither cause nor effect, yet not non-cause-effect. Afflictions, ego-person-knowledge-views-experiencer-ego-possessions—all suffering-experiencing-formations are empty. All dharmas gathering are illusory transformation. The five aggregates have no combination, no scattering; dharmas are the same as dharma-nature, tranquilly empty. Dharma-realm-boundaries are empty, empty-formless, non-changing, non-inverted, non-compliant. Illusory transformation has no Three Jewels, no sages, no six paths, like empty space. Prajñā has no knowledge, no seeing, does not practice, does not condition, does not cause, does not receive, does not attain any illuminating characteristics. Path-practice characteristics—these path-practice characteristics are like empty space. Dharma-characteristics being thus, how could there be mind-attainment or no-mind-attainment?

From "all sentient beings" below, the third raises emptiness for explanatory support, having five sections. First clarifying sentient being emptiness. From "all suffering experiencing" below, second clarifying dharma emptiness. From "dharma-realm" below, third clarifying realm emptiness. From "no Three Jewels" below, fourth clarifying ordinary-sage emptiness. From "prajñā no-like" below, fifth clarifying knowledge emptiness. First clarifying being emptiness. The text says "sentient beings no-perishing." Sentient beings fundamentally have no attainment, separated from suffering hence saying "no-arising no-perishing." Separated from accumulation hence no-bondage no-liberation. Having no accumulation hence not cause. Having no suffering hence not effect. Through causes and conditions following conventional [truth], not non-cause-effect. Though sentient beings borrow names, they are not without causes for buddha-birth, not without fruits of nirvana.

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Sentient beings' birth-death is called "afflictions." Birth within the five aggregates is called ego. Provisional-name practitioners are called person. Mental consciousness is called "knower." Eye-consciousness becomes "seer." Life-root not ceasing is called "liver."

Second clarifying dharma emptiness. The text "all suffering experiencing formations are empty" means contemplating that all sufferings within the five aggregates are empty. Five aggregates harmonizing is called "dharma gathering." Having no reality is called "illusory transformation." Because the five aggregates are fundamentally pure, it says "no combining-scattering." Because understanding the five aggregates are precisely thusness, it says "dharmas are the same as dharma-nature, tranquilly empty."

Third clarifying realm emptiness. The text saying "dharma-realm-boundaries empty" means since the contemplating mind is already pure, the contemplated realm is also empty. Hence saying "realm-boundaries empty." In the true-characteristic gate there are no characteristics, being non-characteristic hence saying "empty formless." Characteristics cannot move hence saying "non-changing." Separated from delusion hence called "non-inverted." Separated from understanding hence called "non-compliant." Knowing dharmas are empty hence called "illusory transformation."

Fourth clarifying ordinary-sage emptiness. No Three Jewels, no sages is called "sage emptiness." No six paths is called "ordinary emptiness."

Fifth clarifying wisdom emptiness. The text says "prajñā no-knowledge." Prajñā is called wisdom. Now saying "no-knowledge" means severing wisdom-characteristics hence saying "no-wisdom." All phrases are similar. No-knowledge no-seeing means forgetting seeing-knowing. Both conditioning and contemplation being tranquil hence saying "not practicing, not conditioning." Not receiving prajñā's name hence saying "not causing, not receiving." Internally realizing thusness hence saying "not attaining all illuminating characteristics." Dharmas having no existence hence saying "these path-practice characteristics are like empty space." Also saying because of no-discrimination, [they are] the same as empty space.

Fourth concluding "dharma-characteristics being thus"—all being empty, how could there be mind-attainment or no-mind-attainment? Also saying: because separated from existence-characteristics, one cannot have mind-attainment; because separated from non-existence-characteristics, one cannot have no-mind-attainment.

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Therefore prajñā merit cannot be practiced within sentient beings yet practices, cannot be practiced within five-aggregate dharmas yet practices, cannot be practiced within realms yet practices, cannot be practiced within understanding yet practices. Hence prajñā is inconceivable. Yet all buddhas and bodhisattvas practicing within it are also inconceivable. All tathagatas transforming within illusory transformation no-dwelling dharmas are also inconceivable.

From "therefore prajñā" below, major section four clarifies prajñā forgetting words and separating from attachment. Regarding four sentences: First clarifying though one cannot attain practicing within sentient beings, yet one practices—because being-emptiness has no existence. Second, though one cannot attain practicing within five aggregates, yet one practices—because being-dharmas have no existence. Third, though one cannot attain practicing within realms, yet one practices—because realm-emptiness has no existence. Fourth, though one cannot attain practicing within understanding, yet one practices—because knowledge-emptiness has no existence.

In the second praising the explanation there are three parts. First, "therefore prajñā inconceivable" praises the fourteen prajñās. Second, producing the three-time buddhas inconceivable. Third, knowing conventional [truth] is empty-illusory yet being able to transform and benefit.

Good sons, regarding this all-merit treasury, even if immeasurable Ganges-sand thirteenth-stage consecration enlightened beings explained this merit, among hundred-thousand-billion parts, what the king explained is like one drop in the ocean. I now briefly narrate partial-meaning merit, greatly benefiting all sentient beings, also being praised by past-future-present immeasurable tathagatas, with three-worthies ten-sages praising immeasurably. This is Moon Light King's partial-meaning merit.

From "good sons" below, major section five compares explanations, having two parts. First, proper comparison. The