仁王護國般若波羅蜜多經疏 2.566

2.566

解曰：明觀照也。同〈如來品〉實相下文。前對二諦辯智一二，此明智體照解皆空。菩薩摩訶薩者，明觀行人。住勝義諦者，智相應行，此自利也。化諸有情者，明利他行。佛及有情一而無二者，此有二義：一者真理不二，性平等故；二者事相不二，無分別智不取二相起勝劣故。如《維摩》說「乃受瓔珞，施最下乞人，奉難勝如來，無所分別等為法施。」即同此中一而無二。從此第二徵其所以。

Exposition: This clarifies illuminating contemplation. It corresponds to the passage below 'real mark' in the 'Tathāgata Chapter'. Previously, the oneness and twoness of cognition were discussed in contrast to the two truths; here it clarifies that the substance of cognition, illumination, and understanding are all empty. 'Bodhisattva-mahāsattvas' identifies the practitioners of contemplation. 'Abide in the paramārtha-satya' indicates practice corresponding with cognition; this is benefiting oneself. 'Transform all sattvas' clarifies the practice of benefiting others. 'The Buddha and sattvas are one and without duality' has two meanings: first, the true principle is non-dual, because the nature is equal; second, phenomenal characteristics are non-dual, because nirvikalpa-jñāna does not grasp the two characteristics to give rise to superiority and inferiority. As the Vimalakīrti says: 'He then received the necklace, gave it to the lowliest beggar, and offered it to the Duṣpradharṣa Tathāgata, making no discrimination, regarding it equally as a Dharma-gift.' This is the same as 'one and without duality' here. From here, the second part inquires into the reason.