仁王般若經疏 2.118

2.118

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."