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# 仁王護國般若波羅蜜多經疏 2.558

仁王護國般若波羅蜜多經疏 2.558

- **Language:** Classical Chinese

### [2.558](https://indike.org/pramana/in.bauddha.taisho.1709.2.558)

解曰：明前問中境智一二。於解常自一者，無分別智於相無相，解常一也。於諦常自二者，於真俗諦，不以解一即無二也。了達此一二者，了達智諦，俗故不一、真故不二。真入勝義諦者，真是智證。勝義諦者，了達智諦無定一二，即真證也。從此第三喻明世諦。於中分二：且初第一喻明世諦。

> Exposition: This clarifies the oneness and twoness of object and cognition in the preceding question. Regarding 'in understanding it is ever inherently one': nirvikalpa-jñāna, \[regarding\] characteristics as being without characteristics, is ever one in understanding. Regarding 'in truths they are ever inherently two': regarding the ultimate truth and conventional truth, because understanding is one, it does not mean there are no two \[truths\]. Regarding 'understanding this one and two': one completely penetrates cognition and truths, \[knowing that\] because of the conventional they are not one, and because of the real they are not two. Regarding 'one truly enters the paramārtha-satya': 'truly' means the realization of cognition. 'Paramārtha-satya' means that completely penetrating that cognition and truths have no fixed oneness or twoness is precisely the true realization. From here, the third part uses similes to explain worldly truth. Within this there are two parts; first is using similes to explain worldly truth.  
> — English (machine translation) (machine translation)

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## Translations (1)

- [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1709~en-mt.2.558) — English, machine translation

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Source: [https://indike.org/pramana/in.bauddha.taisho.1709.2.558](https://indike.org/pramana/in.bauddha.taisho.1709.2.558) · Pramāṇa
