仁王般若經疏 1.29

1.29

言法假觀者，五陰等法，是名法假。五陰成眾生，是為受假。取上二假上名，是名名假。無體藉他，名之為假。法假虛實觀者，相形解也，法假是實，二假是虛，故云法假虛實觀也。名假虛實觀者，名假是虛，法假、受假是實，故云虛實觀也。三藏師就三性解：法假是真實性，受假是依他性，名假是分別性也。法是真實法，假立以對俗，受是妄想依他之心，受納前境名假，即是一切名相，與《大品》相應也。一一假並稱虛實觀者，執著成虛忘境。為實觀者，觀察觀達為義也。若依正觀明假者，不如此。因緣生法即空即假即中，言假名者，寂滅無得之名也。

Speaking of the contemplation of nominal entities: phenomena such as the five aggregates are called nominal entities. The five aggregates forming sentient beings is called the nominal recipient. Taking the names upon the above two nominalities is called nominal designations. Having no substance and relying on others is called "nominal." The contemplation of the unreal and real of nominal entities is understood by mutual comparison: nominal entities are real, while the other two nominalities are unreal; hence it is called the contemplation of the unreal and real of nominal entities. As for the contemplation of the unreal and real of nominal designations: nominal designations are unreal, while nominal entities and nominal recipients are real; hence it is called the contemplation of the unreal and real. The Tripiṭaka master explains it in terms of the three natures: nominal entities are the consummate nature, nominal recipients are the dependent nature, and nominal designations are the imagined nature. Entities are real phenomena, nominally established to contrast with the conventional; reception is the mind of false conceptualization and other-dependence, receiving the objective realm before it; nominal designations are all names and marks, corresponding with the Pañcaviṃśatisāhasrikā. The reason each nominality is called a contemplation of the unreal and real is that grasping turns them into unreal and false objects. As for real contemplation: its meaning is observing and penetrating. If one explains nominality according to correct contemplation, it is not like this. Phenomena produced by causes and conditions are simultaneously empty, nominal, and middle; speaking of "nominal designation," it is a name of quiescent extinction and non-attainment.