仁王經疏 3.243

3.243

釋曰：第二、重顯二智同異。於中有三：初結上異相；次舉喻顯非一異；後「以一切行成就」者，顯行成就。此即初也。文別有二：初顯實智相、後顯方便智。此即初也。謂於初地，根本智生，創覺生法二空，故言初覺智。即此覺智，於有無相而不二故，是實智照。故前文言「無自他相，無無相故」也。

Explanation: Second, showing again the sameness and difference of the two wisdoms. Within this there are three parts: first, concluding the differing characteristics above; next, presenting an analogy to show they are neither one nor different; finally, 'because of the accomplishment of all practices' shows the accomplishment of practices. This is the first. The text has two distinct parts: first showing the characteristic of real wisdom, and then showing expedient wisdom. This is the first. In the first bhūmi, fundamental wisdom arises, initially awakening to the twofold emptiness of persons and phenomena; hence it is called 'initially awakening wisdom.' This very awakening wisdom, being non-dual with regard to the characteristics of existence and non-existence, is the illumination of real wisdom. Therefore the preceding text says: 'Because there is no characteristic of self or other, and no characteristic of non-existence.'