仁王般若經疏 2.100

2.100

假誑幻化故有乃至六道亦如幻化，名為無果。以眾生虛妄憶想為假誑所成，故有人天六道之名。若達此妄本來不有，故云幻化見幻化也。二婆羅門下，明貴賤皆如幻化，悉入世諦。又解：前明凡夫取假色為實；次幻化見幻化下，明聖人知假色是虛。此文應言幻師見幻，而言眾生者，此是佛眾生也。第二立因緣名字中有二：初明無佛出世，無一切因緣名字。

"Conventional and deceptive, existing because of illusions and transformations; up to the six destinies being also like illusions and transformations" is called being without fruit. Because the empty and false recollections and thoughts of sentient beings are constituted by deception, there are therefore the names of the six destinies of humans and devas. If one penetrates this falsity as fundamentally non-existent, it is therefore said: "illusions and transformations seeing illusions and transformations." Second, from "Brahmins..." onwards, clarifies that the noble and base are all like illusions and transformations, entirely subsumed under conventional truth. Another explanation: the former clarifies that ordinary beings grasp conventional form as real; next, from "illusions and transformations seeing illusions and transformations" onwards, clarifies that sages know conventional form to be empty. This text ought to say "an illusionist seeing an illusion," yet says "sentient beings" because these are the sentient beings of the Buddha. Within the second part, establishing the names of causes and conditions, there are two parts: first, clarifying that when no Buddha has appeared in the world, there are no names of causes and conditions at all.