妙法蓮華經玄義 2.156

2.156

The two truths of illusory existence and emptiness critique the previous view. Why? When there is substantial existence, there is no real; when existence is extinguished, there is no conventional; thus the meaning of the two truths is not established. If one clarifies illusory existence: illusory existence is the conventional, and illusory existence being unobtainable means the conventional is identical to the real. The Pañcaviṃśatisāhasrikā states: 'Form is identical to emptiness; emptiness is identical to form.' Emptiness and form being mutually identical, the meaning of the two truths is established. This is called the two truths of illusory existence and non-existence. With respect to this, there are also the three meanings of according with sentiment, according with sentiment-and-wisdom, and according with wisdom (and so on). According with wisdom should be distinguished slightly. Why? When substantial existence accords with wisdom to illuminate the real, it is not different from this, but according with wisdom to illuminate the conventional is different. Why? A person of the shared [teaching] is skillful in entering contemplation, and is also skillful when returning to illuminate the conventional. It is like the hundred rivers meeting the ocean: their flavor is no different; but when returning to the source, the rivers and streams differ. The conventional consists of phenomenal dharmas, so there is no doubt that illuminating them differs. The real is the dharma of principle, so it cannot differ. Even among persons of the shared [teaching] emerging into the provisional, each person differs; this can be grasped by the intellect. By analogy, when the Tripiṭaka [practitioner] emerges into the provisional, it should also be like this (and so on).