大方廣佛華嚴經隨疏演義鈔 47.33

47.33

疏「而言二者善根迴向」等者，此有四二，皆躡前文。一善根迴向為一，二即向言善根亦如是、迴向亦如是，以總收前二故。二者世與出世為一，二即今經以善根隨順出世，則能隨順是世故。三若有若無為一，二即前妄空真有是四。若即若離為一，二此曲有二：一即隨相為即、離相為離，二隨離不同為離、此二不二為即。此四種二，今並無之。無之所以，即下釋成。

Regarding the commentary's statement, "As for speaking of duality, roots of goodness and pariṇāmanā" and so forth: here there are four dualities, all following the preceding text. First, roots of goodness and pariṇāmanā constitute a duality, which corresponds to the previous statement, "Roots of goodness are also like this; pariṇāmanā is also like this," because it comprehensively gathers the preceding two. Second, the worldly and the supramundane constitute a duality, which corresponds to the present sūtra's statement that because roots of goodness accord with the supramundane, that which is able to accord is the worldly. Third, being existent and being non-existent constitute a duality, which corresponds to the preceding delusion being empty and the real being existent. Fourth, being identical and being separate constitute a duality; this has two nuances: first, accordance with characteristics is identical, and departure from characteristics is separate; second, accordance and departure being distinct is separate, and these two being non-dual is identical. These four kinds of duality are now entirely absent. The reason for their absence is explained and established below.