仁王護國般若經疏 5.21

5.21

「眾生者」下，第二明受假。文四：一約二諦、二明有無、三約六道、四約四姓。今初也。上明五陰是法假，計有眾生即受假也。世諦則有真，諦則無也。「若有若無」下，二明有無。外道以實有為有，豁達為無。此六十二見之本也。「但生眾生憶念」下，釋有所以。凡夫妄計謂有受者，聖人見受猶幻化，此皆以聖對凡也。「乃至六道」下，三約六道明受假也。「幻化見幻化」下，四約四姓。所言「見」者，照真幻化人化實幻者。真幻即別教人也。此就能化所化明受假也。

From "Sentient beings" below, second is clarifying the provisionality of reception. There are four parts: first in terms of the two truths, second clarifying existence and non-existence, third in terms of the six destinies, and fourth in terms of the four castes. Now for the first: above it was clarified that the five aggregates are the provisionality of phenomena; positing the existence of a sentient being is the provisionality of reception. In the worldly truth it exists, but in the ultimate truth it does not. From "either existent or non-existent" below, second is clarifying existence and non-existence. Non-Buddhists take real existence as existent and nihilistic voidness as non-existent; this is the root of the sixty-two views. From "merely giving rise to the recollections of sentient beings" below, it explains the reason for existence. Ordinary persons falsely posit that there is an experiencer, whereas noble persons see that reception is like an illusion; these all contrast the noble with the ordinary. From "up to the six destinies" below, third is clarifying the provisionality of reception in terms of the six destinies. From "illusion seeing illusion" below, fourth is in terms of the four castes. What is called "seeing" means the genuine illusory person who illuminates the real transforming the actual illusory one. The "genuinely illusory" refers to a person of the distinctive teaching. This clarifies the provisionality of reception in terms of the transformer and the transformed.