仁王經疏 1.258

1.258

釋曰：自下第二依俗能化眾生。於中有二：初明二緣故見所化眾生、後「乃至」下明有能化眾生。前中有三：初言世諦故三假故者，出其二因。言世諦故者，有云：世諦三種。一云色諦，四大為性；二者心諦，識界為性；三者空諦，空界為性。言三假故者，即謂法假、受假、名假。次言名見眾生者，標宗。依二因故，有所化人。後言一切生性實故者，重出因也。《本記》云「謂非勝義中實性可得，而俗諦中一切四生亦有實性義，此依受假。」或有本云「一切法性實故者，通約三假。」

Exposition: Below, this is the second part: relying on conventional [truth] to be able to transform sentient beings. Within this there are two parts: first, explaining that sentient beings who are transformed are seen due to two conditions; and later, from “and so forth” onward, explaining that there are sentient beings capable of transforming [others]. The first part contains three points: First, stating “because of conventional truth and because of the three designations” presents the two causes. As for “because of conventional truth,” some say that conventional truth has three kinds: the first is called the truth of form, whose nature is the four great elements; the second is the truth of mind, whose nature is the vijñāna-dhātu; the third is the truth of space, whose nature is the ākāśa-dhātu. As for “because of the three designations,” this refers to dharma-designation, appropriation-designation, and name-designation. Next, stating “is called seeing sentient beings” presents the main thesis: depending on these two causes, there are persons who are transformed. Finally, stating “because the nature of all sentient beings is real” reiterates the cause. The Original Commentary states: “It means that although a real nature is not obtainable in the paramārtha-satya, in conventional truth all four modes of birth also have the meaning of a real nature; this is based on appropriation-designation.” Or some editions read: “Because the nature of all dharmas is real, which comprehensively applies to the three designations.”