維摩經略疏垂裕記 9.97

9.97

問：荊溪舊解云世諦不生不滅者，以對顯中二諦即是善惡二境，世諦即是真諦中之不生不滅耳。與今釋不同。答：語異義同。言顯中二諦者，即圓教二諦也。所觀中理本無生滅，即真諦能契智斷。智故善不滅、斷故惡不生，此即約事名世諦也，故云即善惡二境。又云世諦即是真諦中之不生不滅者，以中觀理得智斷故。語異義同，其在此也。

Question: Jingxi's former explanation states that the conventional truth's non-arising and non-ceasing is because, contrasted with the two truths that reveal the middle, they are simply the two objects of good and bad, and the conventional truth is merely the non-arising and non-ceasing within the ultimate truth. This differs from the present explanation. Answer: The words differ, but the meaning is the same. The statement "the two truths that reveal the middle" refers to the two truths of the perfect teaching. The principle of the middle that is contemplated is originally free of arising and ceasing, which is the ultimate truth capable of matching wisdom and eradication. Because of wisdom, the good does not cease; because of eradication, the bad does not arise; this is called the conventional truth based on phenomena, hence it says "namely, the two objects of good and bad." Again, saying that the conventional truth is the non-arising and non-ceasing within the ultimate truth is because through the principle of the contemplation of the middle, one attains wisdom and eradication. That the words differ but the meaning is the same lies right here.