仁王經疏 2.405

2.405

Commentary: Second, briefly showing the direction of the meaning. That is, you now have no listening, and I now have no expounding. The Benji says: 'Having listening and having expounding is being not one; having no listening and having no expounding is being not one, which is the two truths. First is ultimate, second is conventional; being non-dual is paramārtha-satya. Being neither ultimate nor conventional, it is therefore called paramārtha-satya.' One says: not one is the meaning of distinction between the two truths; non-dual is the meaning of non-distinction between the two truths. It does not mean establishing a third truth outside the two truths. Although there are two explanations, the latter explanation is correct; otherwise, it should be called the Chapter on the Three Truths. Someone presents this objection: having expounding and having listening is already the two meanings, which then contradicts the explanation above. If the two truths are two, both listening and expounding are meanings of conventional truth. Now my explanation is: this is not so. Wishing to prevent fixed attachments to the ultimate and conventional being one or different, he now distinguishes them. According to the grasping of ordinary sentiments, the two truths are definitely different; according to the discernment of noble wisdom, there is no difference—it does not mean separately assigning listening and expounding to the two truths.