仁王經疏 2.399

2.399

Commentary: Second, paired dilemmas regarding existence and non-existence, first non-existence and then existence. However, there are different explanations regarding these two dilemmas. Relying on the Benji: 'If you say there is not, an ordinary person's wisdom should not be two, namely ultimate and conventional. If you say there is, a noble person's wisdom should not be one, namely paramārtha-satya wisdom. Considering it according to principle, it is neither one nor two. If it were definitely only one, since ordinary persons see the conventional they would also see the ultimate, and thus should become noble persons.' If relying on the 'Buddha Mother Chapter' of the Benye jing, there are two questions: first, asking about one or two; second, asking about existence or non-existence. The answers have four tiers. That text says: 'Are the dharma-natures of the two truths one or two? Are they existent or non-existent?' Below, the Buddha answers: 'Son of the Buddha! Regarding the two truths, because conventional truth exists, it is not empty; because non-truth is empty, it is not existent. Because the two are always thus, they are not one; because the noble illuminates emptiness, they are not two. Whether buddhas exist or not, the dharmadhātu does not change; because dharmas are always pure, they are not two. Buddhas still act for ordinary beings, hence they are not empty; because non-existence does not exist, they are not existent. Because emptiness is real, they are not one; because the fundamental limit does not arise, they are not two. Because the marks of all dharmas of designated names are not destroyed, they are not empty; because all dharmas are not dharmas, they are not existent. Because dharmas are non-dharmas, they are not two; because they are non-non-dharmas, they are not one.' It is fully stated as in that text.