仁王護國般若波羅蜜多經疏 2.501

2.501

解曰：世諦幻法者，法受二假皆如幻故，明不實也。無名無義者，名謂能詮、義謂所詮，世俗言論隨情橫設，不稱法境，彼皆不實，故云無也。又諸世間世俗言論毀其過失，無名義故。亦無體相者，有為幻法藉諸因緣，無自體相，類前名義，云亦無故。無三界等者，不因佛說，不知三界處之上下及大小故。善惡果報者，作善惡業當得何果，勝劣報也。六趣名字者，於六趣中受生差別皆無名字，悉不知故。從此第三明佛建立。

The commentary explains: As for 'illusory dharmas of worldly truth', because the two designations of phenomena and receptivity are both like illusions, this explains that they are unreal. As for 'without name and without referent', 'name' means that which expresses, and 'referent' means that which is expressed; worldly conventions and discussions are arbitrarily established according to sentiments and do not correspond to the objective sphere of phenomena; since they are all unreal, the text says 'without'. Furthermore, worldly discourses in the world condemn their faults because they lack genuine names and referents. As for 'also without substantial characteristics', conditioned illusory dharmas rely on various causes and conditions and have no substantial characteristics of their own; being analogous to the preceding names and referents, the text says 'also without'. As for 'without the three realms, etc.', because without the Buddha's teaching one would not know the superiority or inferiority, or the greatness or smallness, of the loci of the three realms. As for 'good and evil karmic retributions', this refers to what fruits one will attain by performing good or evil karma—superior or inferior retributions. As for 'the names of the six destinies', the distinct rebirths taken within the six destinies were all without names, as none of them were known. Hereafter, the third part explains the Buddha's establishment [of names].