仁王護國般若波羅蜜多經疏 2.131

2.131

解曰：初一異對。言一異者，義有二解：一離相門，不被有拘故云非一、體遍有無故云非異。二顯德門，體具萬德故云非一、萬德皆如故云非異。由此故云非一非異。二此彼對。言此彼者，此謂生死、彼謂涅槃，生死涅槃迷悟對待。離言絕待本來平等，何此彼哉？又此物依色處說，如非即離非此彼故。三淨穢對。言淨穢者，義有二釋：一依色辯，一切聖眾所居淨土、一切凡愚所居穢土。又聖與凡各多淨穢，實相非色故非淨穢。二依心辯，諸無漏慧名之為淨、客塵煩惱名之為穢，實相非心故非淨穢，由此故云非淨非穢。四為無為對。非有為者，諸有為法念念遷流，實相空寂故非有為。非無為者，然其實相即真無為，為遮定執故云非也。從此第二後之四對雙無以明。

Explanation: First, the pair of oneness and difference. As for "one and different", the meaning has two explanations: First, the approach of transcending marks: not being restricted by existence, it is said to be "neither one"; its substance pervading existence and non-existence, it is said to be "nor different". Second, the approach of revealing virtues: its substance possessing myriad virtues, it is said to be "neither one"; all the myriad virtues being suchness, it is said to be "nor different". Therefore it is said to be "neither one nor different". Second, the pair of this and that. As for "this and that", "this" refers to birth and death, and "that" refers to nirvāṇa; birth and death and nirvāṇa are relative in terms of delusion and awakening. Transcending speech and absolute, it is originally equal—how could there be this and that? Moreover, this matter is explained on the basis of spatial locations of form; like being neither identical nor separate, it is neither this nor that. Third, the pair of purity and defilement. As for "purity and defilement", the meaning has two explanations: First, distinguished on the basis of form: the pure lands where all the noble assemblies dwell, and the defiled lands where all ordinary fools dwell. Moreover, between noble ones and ordinary beings each has much purity and defilement; the real mark is not form, and therefore is neither pure nor defiled. Second, distinguished on the basis of mind: all untainted wisdoms are named pure, and adventitious defilements are named defiled; the real mark is not mind, and therefore is neither pure nor defiled. Because of this, it is said to be "neither pure nor defiled". Fourth, the pair of conditioned and unconditioned. "Neither conditioned": all conditioned dharmas shift and flow from moment to moment, but the real mark is empty and quiescent, hence it is not conditioned. "Nor unconditioned": yet its real mark is indeed the true unconditioned; to refute fixed grasping, it is called "neither". From here is the second, the latter four pairs, which explain by twofold absence.