十二門論宗致義記 1.21

1.21

三者、此非一與前非異復無有異，以緣起無二故。謂壞有之空即是盡空之有，如是空有無障礙故，極相違反還極相順，是故相奪相與復無有二，緣起鎔融義理無礙故也。由非一即非異故，即二諦為中道；由非異即非一故，即中道為二諦。

Third, this non-identity and the preceding non-difference are furthermore not different, because dependent origination is non-dual. That is to say, the emptiness that abolishes existence is precisely the existence that exhausts emptiness. Because emptiness and existence are thus unobstructed, their being extremely contrary is at the same time their being extremely compliant. Therefore, their mutual nullification and mutual endowment are furthermore non-dual, because the harmonious integration of dependent origination is free of obstruction in its doctrinal meaning. Because non-identity is precisely non-difference, the two truths are immediately the middle way; because non-difference is precisely non-identity, the middle way is immediately the two truths.