仁王般若經疏 2.132

2.132

Third, from 'Great King' on, clarifying the emptiness of the truths has three parts: first, clarifying conventional truth; next, clarifying that the three truths subsume phenomena; third, clarifying that conventional truth ultimately resolves into emptiness. First, as for conventional truth, the text states 'what exists and what does not exist': this means that ordinary persons fixatedly grasp at existence and non-existence, and therefore it is called conventional truth. Next, clarifying that the three truths subsume phenomena, the text states 'the truth of emptiness of all phenomena': the Tripiṭaka Master says that the original nature of all phenomena is the truth of emptiness. The form (rūpa) of ordinary persons is coarse and manifest, and taking form as the principal, it is called the truth of form. The undefiled mind developed by persons of the three vehicles through the path is called the truth of mind. In terms of doctrinal meaning, saṃsāra and nirvāṇa each have three truths. The three of saṃsāra are: the form of the four great elements (caturmahābhūta) of devas and humans is the truth of form; the eight consciousnesses are the truth of mind; the absence of nirvāṇa upon saṃsāra is the truth of emptiness. The three of nirvāṇa are: the true form of devas and humans is the truth of form; the two true minds are called the truth of mind; the absence of the four inversions of saṃsāra is called the truth of emptiness. Although the teaching speaks of three, the principle is not three. From 'The view of a self or a person' on, the third part clarifies that conventional truth returns to emptiness. From 'Beings of various categories' on, the fourth part concludes and answers the earlier question. 'Beings of various categories' answers the earlier 'beings of immeasurable categories'. 'Faculties' answers the earlier 'faculties are also immeasurable'. 'Practices' answers the earlier 'practices are also immeasurable'. 'Dharma-gate that is neither one nor two' answers the earlier question whether the transforming Dharma-gate is one, two, or immeasurable.