仁王護國般若經疏 5.22

5.22

「幻諦法」下，三釋名假。文二：一明佛知前無名、二明佛為立名。初文三：一明無義名。為佛未出世無大聖，不說名是假也。「幻法幻化」下，二明無名體。肇云：「名無得物之功，物無當名之實」也。「無三界」下，三明無三界六道也。「大王是故」下，二明佛為立名。文二：一佛立名，具知識假也。「是名無量」下，二結名非一也。

From "phenomena of the truth of illusion" below, third is explaining the provisionality of names. There are two parts: first clarifying that before the Buddha's knowledge there were no names, and second clarifying that the Buddha established names for them. In the first there are three parts: first clarifying meaningless names. Because before the Buddha appeared in the world there was no great sage, it was not explained that names are provisional. From "illusory phenomena and illusory transformations" below, second is clarifying that there is no substance to names. Sengzhao says: "A name does not have the efficacy of capturing an object; an object does not have the reality of corresponding to a name." From "there are no three realms" below, third is clarifying that there are no three realms and six destinies. From "Great King, for this reason" below, second is clarifying that the Buddha established names for them. There are two parts: first the Buddha establishing names, which fully knows the provisionality of consciousness. From "these are named immeasurable" below, second is concluding that names are not single.