仁王護國般若波羅蜜多經疏 2.550

2.550

解曰：法性本無性者，諸有為法真實之性，常自寂滅，無相為性。勝義諦空如者，即此法性不生不滅常不變易，故云空如。諸有幻有法者，三有不一，故名諸有。言其體者，蘊等色心名為諸有，以不實故，名幻有也。三假集假有者，由法、受、名三假集故，有而不實，名假有矣。從此第三結明空有。

The commentary: "Dharmatā is originally devoid of nature": the real nature of all conditioned dharmas is ever naturally quiescent, having marklessness as its nature. "The ultimate truth is empty and suchness": this very dharmatā does not arise or cease and is ever unchanging, hence it is called "empty and suchness". "The various states of existence are illusorily existent dharmas": the three realms of existence are not one, hence they are called "the various states of existence". Speaking of their essence, form and mind such as the aggregates are called the various states of existence; because they are not real, they are called "illusory existence". "The aggregation of the three designations is provisional existence": because of the aggregation of the three designations of dharma, reception, and name, they exist without being real, and are called provisional existence. From here, the third part concludes by clarifying emptiness and existence.