仁王般若經疏 2.112

2.112

佛告下，第二佛答也。就答中有三：初長行歎問；二引七佛偈為證；第三大王下長行，正報其難。初長行歎問有三：初歎問、二略示義宗、三誡勅。初歎問出王本行願，先已於過去論一二義竟，今何故更問此事？汝今下，第二略示義宗。汝今無聽我今無說者，如幻無所說，何須汝聞，故言無聽；聽者如幻人無所聽，何須我說？如是無聽無說而不防聽說宛然，一二之義亦爾。故《淨名云》「夫說法者無說，聽法者無聞。」若心存聽說即是二見，豈得與此經相應？諦聽諦聽下，第三誡勅勸修。依三慧而修行，方能達解一二之義也。諦聽諦聽者，即是聞慧。善思念之，即是思慧。如法修行，即是修慧。第二引七佛偈，有八行半，分為四別：第一三偈，約因緣空有以明二諦不二；第二有三行，約情解見一二，以明二諦不二；第三有兩行，就譬以明二諦不二；第四半行，結勸屬人。初三偈即為三別：初偈標因緣空有二諦章門；次偈解釋；第三偈結。初偈上半約有空以明真諦，下半偈約空有以明世諦。

From "The Buddha told..." downward is the second part, the Buddha's answer. Within the answer there are three parts: first, prose praising the question; second, citing the verses of the seven Buddhas as verification; third, the prose from "Great King" downward, properly resolving his objection. The first prose section praising the question has three parts: first, praising the question; second, briefly showing the main doctrine; third, an admonition and instruction. First, praising the question reveals the king's fundamental vows: he had already previously discussed the meaning of one and two before [past Buddhas]; why does he now ask about this matter again? From "You now..." downward is the second part, briefly showing the main doctrine. "You now have nothing to hear and I now have nothing to say": being like an illusion, nothing is spoken, so why should you hear? Hence it says "nothing to hear." The hearer is like an illusory person having nothing to hear, so why should I speak? In this way, having nothing to hear and nothing to say does not prevent hearing and speaking from being distinctly apparent; the meaning of one and two is also like this. Therefore the Vimalakīrtinirdeśa says: "One who preaches the Dharma has nothing to say; one who hears the Dharma has nothing to hear." If the mind harbors hearing and speaking, that is a dualistic view; how could it accord with this sūtra? From "Listen attentively, listen attentively" downward is the third part, an admonition and instruction encouraging cultivation. Only by practicing according to the three wisdoms can one achieve an understanding of the meaning of one and two. "Listen attentively, listen attentively" is wisdom derived from hearing. "Consider it well" is wisdom derived from reflection. "Practice according to the Dharma" is wisdom derived from cultivation. Second, citing the verses of the seven Buddhas consists of eight and a half verses, divided into four distinct parts: the first three verses clarify that the two truths are non-dual with respect to conditioned emptiness and existence; the second three verses clarify that the two truths are non-dual with respect to ordinary understanding and seeing one and two; the third two verses clarify that the two truths are non-dual by way of metaphors; the fourth half-verse concludes by exhorting and assigning it to the person. The first three verses have three distinct parts: the first verse sets out the headings of the two truths of conditioned emptiness and existence; the next verse explains them; the third verse concludes. The upper half of the first verse clarifies ultimate truth with respect to existence being empty; the lower half of the verse clarifies conventional truth with respect to emptiness being existent.