仁王護國般若波羅蜜多經疏 2.493

2.493

解曰：若有若無者，受所領也。領對現前色心之法，故云若有。緣實我法，過未無法，不對現前及無體法，故云若無。境雖萬殊，此並攝故。但生有情妄想憶念者，明受妄倒也。領納有無順違俱境，起三性等種種妄想、種種憶念，隨所應故。雖想與念體非是受，因受由受相應所領也。作果受果者，福及非福、不動等業，故云作業。能感順生、順後及不定報，故云受果。雖業與果體是思議，由所領故，名為受也。皆名世諦者，明不實故。從此第二明受所依。

Exposition: 'Whether existent or nonexistent' refers to what is experienced by sensation. Experiencing dharmas of matter and mind present before one is called 'whether existent.' Cognizing a real self or real dharmas, nonexistent past and future dharmas, things not present, and dharmas without substance is called 'whether nonexistent.' Although objects are manifold, all are encompassed herein. 'Merely generate the conceptual thoughts and recollections of sentient beings' clarifies that sensation is delusive and inverted. Experiencing existent, nonexistent, agreeable, disagreeable, or neutral objects arouses various conceptual thoughts and recollections of the three natures, as appropriate. Although conception and recollection are not themselves sensation in essence, due to sensation, through sensation, and associated [with it], they are experienced. 'Creating karma and experiencing retribution': meritorious, non-meritorious, and immovable karma are called 'creating karma.' Able to induce retribution in the present life, next life, or indefinite [future] is called 'experiencing retribution.' Although karma and retribution are in essence objects of conceptual thought, because they are experienced, they are called sensation. 'Are all called worldly truth' clarifies that they are unreal. From this point, the second [part clarifies] the basis of sensation.