仁王護國般若波羅蜜多經疏 2.558

2.558

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.