十二門論宗致義記 1.26

1.26

第三、通約三性辨者，先開後合。開者，所執有二義，謂情有、理無。依他亦二義，謂幻有、性空。圓成亦二義，謂體有、相無。合者，以所執情有，依他幻有，圓成種無，如是有無無二，為俗諦中道，所執理無，依他性空，圓成體有，如是有無無二，名真諦中道。如是真俗合而恒離、離而恒合，離合無礙是二諦中道。此上二門亦有一異、遮表等，各有句數，並準初門應知。上來示義理竟。

Third, in terms of a comprehensive explication across the three natures, there is first the analysis and then the synthesis. In the analysis: the constructed has two meanings, namely, existence in sentiment and non-existence in principle. The other-dependent also has two meanings, namely, illusory existence and emptiness of intrinsic nature. The consummate also has two meanings, namely, existence of essence and non-existence of marks. In the synthesis: taking the existence in sentiment of the constructed, the illusory existence of the other-dependent, and the non-existence of marks of the consummate—such existence and non-existence being non-dual is the middle way of the conventional truth. Taking the non-existence in principle of the constructed, the emptiness of intrinsic nature of the other-dependent, and the existence of essence of the consummate—such existence and non-existence being non-dual is called the middle way of the ultimate truth. In this way, ultimate and conventional, when joined, are ever separate; when separated, are ever joined. Separation and joining being unobstructed is the middle way of the two truths. These two approaches above also have identity and difference, negation and affirmation, each having their number of propositions, all of which should be understood by analogy with the first approach. The demonstration of doctrinal meaning above is concluded.