大方廣佛華嚴經隨疏演義鈔 63.74

63.74

疏「為說法空第一義諦」者，即四重中第三重內勝義。與前第一四諦之俗，共為第三重二諦也。三之與四，明上二諦非一異義，三則非異、四即非一。又三即二而不二，故經云「覺自共相」，論云「俱處四即不二而二」。論疑是一，由不二故。經了差別，由而二故。又四即於諦常自二，三即於解常自一，五即總了二諦緣起相性。即《仁王》云「通達此無二，真入第一義。」

Regarding the commentary's "explaining the ultimate truth of the emptiness of dharmas," this is the ultimate truth within the third fold among the four folds. Together with the aforementioned first conventional truth of the four truths, it constitutes the third fold of the two truths. The third and fourth gates explain the meaning of non-unity and non-difference of the above two truths: the third is non-difference, and the fourth is non-unity. Furthermore, the third is two yet not two; hence the sūtra says "awakening to self and common characteristics," and the treatise says "occurring together, the four are not two yet two." The treatise suspects they are one, because they are not two; the sūtra understands the distinction, because they are yet two. Furthermore, the fourth means that regarding the truths, they are constantly and naturally two; the third means that regarding comprehension, it is constantly and naturally one. The fifth comprehensively comprehends the characteristics and nature of dependent origination in the two truths. This is what the Renwang [Jing] means by: "Penetrating this without duality, one truly enters the ultimate truth."