[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [仁王般若經疏](https://indike.org/pramana/in.bauddha.taisho.1707) › 2.98 # 仁王般若經疏 2.98 仁王般若經疏 2.98 - **Language:** Classical Chinese ### [2.98](https://indike.org/pramana/in.bauddha.taisho.1707.2.98) 大王凡夫六識下，第四簡凡聖色麁細分別。凡夫六識總相聚法，故言得假名上青黃。聖人分別四微等，故言得實。又云：聖人緣法界六識得真實法也。眾生者世諦之名下，第五明眾生一切法屬世諦。文有三：初總標一切屬世諦；第二相續假下，明三假屬世諦；第三大王下，明諸佛賢聖稱境而知，皆如幻有，結屬世諦。前總中有二：初明一切法皆如空花，悉屬世諦；二無佛出世前下，明立因緣名字。就前有二：初明眾生若有若無皆如幻化，名為因。 > From "Great King! The six consciousnesses of ordinary beings..." onwards is the fourth part, distinguishing between the coarse and subtle forms of ordinary beings and sages. The six consciousnesses of ordinary beings aggregate dharmas in their general characteristics; therefore it says they grasp conventional designations, such as the aforementioned blue and yellow. Sages analyze the four subtle elements and so forth; therefore it says they grasp the real. Alternatively, it means: the six consciousnesses of sages condition the realm of reality (dharmadhātu) and grasp real dharmas. From "'Sentient beings' is a name of conventional truth" onwards is the fifth part, clarifying that all dharmas of sentient beings belong to conventional truth. The text has three parts: first, generally indicating that all belong to conventional truth; second, from "the conventional designation of continuity" onwards, clarifying that the three conventional designations belong to conventional truth; third, from "Great King" onwards, clarifying that the Buddhas and worthy sages know in accordance with the object, that all are like illusory existence, concluding their belonging to conventional truth. Within the preceding general section there are two parts: first, clarifying that all dharmas are like sky-flowers and completely belong to conventional truth; second, from "before a Buddha appears in the world" onwards, clarifying the establishment of names of causes and conditions. In the first part there are two: first, clarifying that whether sentient beings are existent or non-existent, all are like illusions and transformations, which is called the cause. > — English (machine translation) (machine translation) - [Previous: 2.97](https://indike.org/pramana/in.bauddha.taisho.1707.2.97) - [Next: 2.99](https://indike.org/pramana/in.bauddha.taisho.1707.2.99) - [Up: 2](https://indike.org/pramana/in.bauddha.taisho.1707.2) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1707~en-mt.2.98) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1707.2.98](https://indike.org/pramana/in.bauddha.taisho.1707.2.98) · Pramāṇa