仁王經疏 2.413

2.413

釋曰：第二、有一行偈以三假義立二諦有無。由三假故，無名相中作名相說。於中三：初之二句明真無義、次有一句明有義、後有一句雙結二諦皆是假有。言法性本無相者，諸法實性本來無相，是真無義。第一義空如者，異名重釋，亦名第一義空，亦名真如。諸有本有法者，此明俗諦有義，謂諸有為蘊等諸法因緣故有。三假集假有者，雙結二諦皆是假立。言三假者，《本記》云「名相依他，二種假故，立俗諦有。無相無生，一種假故，立真無義。」有說：一頌上半明真、下半明俗。言三假者，法受名假，義如上說。

Explanation: Second, one verse establishes the existence and nonexistence of the two truths by means of the meaning of the three designations. Due to the three designations, one speaks of names and marks where there are neither names nor marks. Herein there are three parts: the first two lines explain the meaning of the nonexistence of the ultimate; the next line explains the meaning of existence; the last line jointly concludes that both truths are designatedly existent. When it says "the nature of phenomena is originally without marks," the true nature of all phenomena is originally without marks; this is the meaning of the nonexistence of the ultimate. "Paramārtha-satya, emptiness, and suchness": these are repeated explanations using alternative names; it is also called paramārtha-satya, and also called tathatā. "All originally existent phenomena": this explains the meaning of the existence of conventional truth, meaning that all conditioned phenomena, such as the aggregates, exist due to causes and conditions. "Gathered by the three designations, they are designatedly existent": this jointly concludes that both truths are designatedly established. Regarding "three designations," the Original Commentary says: "Because of the two kinds of designations—name/mark and dependent origination—the existence of conventional truth is established. Because of the one kind of designation—marklessness and non-arising—the meaning of the nonexistence of the ultimate is established." Some say: the first half of the verse explains the ultimate, and the second half explains the conventional. As for "three designations," they are dharma-designation, appropriation-designation, and name-designation, the meaning of which is as explained above.