仁王般若經疏 2.100

2.100

"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.