仁王護國般若波羅蜜多經疏 2.542

2.542

解曰：我今無說等者，如《本記》云「有說有聽即是不一，無說無聽即是不二，不一不二即是第一義諦。」古釋此文，乃有二解。一云：不一即是二諦，一真、二俗。不二即是第一義諦，非真非俗故，名第一義諦。二云：不一即是二諦差別義，不二即是二諦無差別義，非二諦外有第三諦也。今又解云：見有說聽，俗故不一；無說聽相，真故不二。即相無相，明一二矣。從此第三勅聽為說。

The commentary: "I now have no teaching" and so on: as the Original Record says, "Having teaching and having hearing is precisely not-one; having no teaching and no hearing is precisely not-two; being neither one nor two is precisely the primary truth." Ancient commentaries on this text had two explanations. One says: not-one is precisely the two truths: first, the real; second, the conventional. Not-two is precisely the primary truth; because it is neither real nor conventional, it is called the primary truth. The second says: not-one is precisely the differentiated meaning of the two truths; not-two is precisely the non-differentiated meaning of the two truths; there is no third truth outside of the two truths. Now it is explained again: seeing that there is teaching and hearing, being conventional, is not-one; having no mark of teaching and hearing, being real, is not-two. Manifesting mark and non-mark clarifies the one and the two. From here, the third part enjoins listening so that he may explain.