仁王經疏 1.56

1.56

釋曰：第五、三假觀門德。依《本記》云「三種三假，別教因成等。《成實論》宗，因生、緣成、相續三假也。通教名受等，《大品》等云：法假、受假、名假也。通宗如今義（《解深密》等三性三無性也）：一真實、二依他、三名字。法假則真實之法。受假則妄相，依他之心受納前境。名假則一切名相。與《大品》相應，三空即三假空，名為三無自性。」今解不爾。如《大般若》「一者法假，謂能成五蘊從緣生故。二者受假，謂蘊所成相續假者，受五蘊故。三者名假，謂彼二名無實體故。」遣三虛假，觀實相理，名虛實觀。

Exposition: Fifth is the virtue of the three contemplation-approaches to designations. According to the *Original Record*: “The three kinds of three designations: the distinctive teaching's cause-produced and so on—the *Tattvasiddhi-śāstra* school holds the three designations of cause-produced, conditioned-origination, and continuity. The common teaching names appropriation and so on—the *Large Sūtra* and so forth state: dharma-designation, appropriation-designation, and name-designation. The comprehensive school is like the present doctrine (the three natures and three non-natures of the *Saṃdhinirmocana* and so forth): 1. real, 2. dependent, and 3. nominal. Dharma-designation is the real dharma. Appropriation-designation is the delusive mark, the mind of dependent origination appropriating external objects. Name-designation is all names and marks. In accordance with the *Large Sūtra*, the three emptynesses are the emptiness of the three designations, called the three lack of own-natures.” The present interpretation is not so. As the *Mahāprajñāpāramitā* states: “1. Dharma-designation, meaning that the five aggregates that can construct [things] arise from conditions. 2. Appropriation-designation, meaning that the continuity-designation constructed by the aggregates appropriates the five aggregates. 3. Name-designation, meaning that the names of those two have no real substance.” Banishing the three unreal designations and contemplating the principle of the true mark is called the contemplation of the unreal and real.