仁王護國般若波羅蜜多經疏 2.552

2.552

解曰：無無諦實無者，我法俱無，故云無無。實相真無，名諦實無。寂滅勝義空者，惑相永滅，故云寂滅。聖智所諦，結勝空也。諸法因緣有者，明前諸有似因緣，故名為有。有無義如是者，結勝義無；智證之無，結世俗有。幻有之有，義如是也。從此第二對明境智。於中分三：且初第一明體一二。

The commentary: "Non-existence and non-existence are truly, genuinely non-existent": both self and dharmas are non-existent, hence it says "non-existence and non-existence". The genuine non-existence of the true mark is called "truly, genuinely non-existent". "Quiescent, the ultimate is empty": the marks of affliction are forever extinguished, hence it says "quiescent". Conforming to what is verified by noble cognition, it concludes with supreme emptiness. "All dharmas exist through causes and conditions" clarifies that the aforementioned states of existence are called existent because of semblance causes and conditions. "The meaning of existence and non-existence is like this" concludes the non-existence of the ultimate; concluding the non-existence realized by cognition, and concluding the existence of the conventional. The existence of illusory existence is just like this in meaning. From here, the second part clarifies object and cognition in contrast. Within it there are three: first, clarifying the oneness and twoness of their essence.