大方廣佛華嚴經隨疏演義鈔 18.36

18.36

疏「真俗雖即而不壞相」者，謂即有之空方是真空，即空之有方為妙有，空有不二兩相歷然。如波即水而恒動，水即波而恒濕，故云雙照。疏「此二覺三諦之境」者，結成也。在境為一諦而三諦，在心為一觀而三觀，在果為一智而三智。如一圓珠，珠相喻有，珠淨喻空，圓明喻中。三無前後，此喻一諦而三諦。若以明鏡照之，珠上三義一時頓現，即喻一觀而三觀。若就鏡中觀珠，珠之與鏡非一非異，則喻心境二而不二，為真覺也。

Regarding the Commentary's statement, "Although the ultimate and conventional are identical, they do not disrupt their characteristics": this means that only the emptiness that is identical with existence is true emptiness, and only the existence that is identical with emptiness is marvelous existence; emptiness and existence are non-dual, while both characteristics are distinctly manifest. Just as waves are water yet constantly move, and water is waves yet constantly moistens, hence it is called "double illumination". Regarding the Commentary's statement, "These two awaken to the realm of the three truths": this brings it to completion. In the objective realm it is one truth and yet three truths; in the mind it is one contemplation and yet three contemplations; in the fruition it is one cognition and yet three cognitions. Like a single round pearl: the pearl's appearance illustrates existence, the pearl's purity illustrates emptiness, and its round clarity illustrates the middle. The three have no before or after; this illustrates one truth and yet three truths. If a bright mirror reflects it, the three aspects of the pearl appear simultaneously; this illustrates one contemplation and yet three contemplations. If one contemplates the pearl in the mirror, the pearl and the mirror are neither identical nor different; this illustrates mind and realm being two and yet non-dual, which is true awakening.