仁王般若經疏 2.118

2.118

世諦幻化起下，第三有兩偈，約譬明二諦為二。初一行半，明世諦人法同於幻化；後幻師下半行，約譬明真諦。世諦幻化起譬如虛空華者，明世諦虛誑不實，喻若空華，但誑肉眼妄見為有，如浮雲電、如風送火，譬如空華無所有。如影三手無因緣故誑有者，此是無因緣，但有虛假之名而無其實也。幻化見幻化者，眾生體是其幻，復染幻塵，名幻見幻也。眾生名幻諦者，世諦也。上明法幻，今明人化也。幻師見幻法者，下半明真諦。諸佛菩薩譬幻師，三界虛妄是幻法。諦實則皆無者，迷故見有，變迷實照則知皆無。對有說無，有息無消，緣觀俱寂也。名為諸佛觀下，第四半偈舉觀結屬人。初句就果人知於二諦，故云名為諸佛觀。第二句就因人知於二諦，故云菩薩觀亦然也。

From "The conventional truth arises like a phantom" onward, there are in the third place two verses, which rely on similes to explain the two truths, divided into two [parts]. The first verse and a half explains that persons and phenomena of conventional truth are the same as phantoms and illusions. The latter half-verse from "The illusionist" onward relies on a simile to explain the ultimate truth. "The conventional truth arises like a phantom, just like flowers in the sky": this explains that conventional truth is deceptive and unreal, compared to flowers in the sky, which merely deceive the physical eye into falsely seeing them as existent, like floating clouds and lightning, or like wind driving fire; it is like flowers in the sky, completely non-existent. "Like a shadow, three hands do not exist; due to causes and conditions they are deceptively existent": these are devoid of causes and conditions; they merely have provisional names, but no reality. "A phantom sees a phantom": the essence of sentient beings is itself phantom-like, and moreover becomes defiled by phantom dust; this is called a phantom seeing a phantom. "Sentient beings are called the phantom truth": this is conventional truth. Above, the text explained that phenomena are phantoms; here, it explains that persons are illusions. "The illusionist sees phantom dharmas": the lower half-verse explains ultimate truth. The Buddhas and bodhisattvas are compared to illusionists; the deceptive unreality of the triple world is the phantom dharma. "In terms of real truth, all are non-existent": because of delusion, one sees existence; transforming delusion through illumination of reality, one knows that all are non-existent. Non-existence is spoken of in opposition to existence; existence ceases and non-existence vanishes, so that both object and contemplation are tranquil. From "This is called the contemplation of all Buddhas" onward, the fourth half-verse adduces contemplation to conclude by assigning it to persons. The first line is stated in terms of persons of the fruition who know the two truths; hence it says: "This is called the contemplation of all Buddhas." The second line is stated in terms of persons on the causal level who know the two truths; hence it says: "The bodhisattva's contemplation is also like this."