大乘義章 1.79

1.79

問曰：相待通於有無，義在可知。緣成假中，云何通有無？此如經說：大涅槃中，總攝一切智斷功德。智斷功德緣成涅槃，智是其有、斷是其無，是故緣成得通有無。又《地持》說「二斷二智以成菩提。」此亦緣成，得通有無。

Question: That mutual dependence extends to existence and non-existence is readily understood. Within the provisionality of condition-dependent constitution, how does it extend to existence and non-existence? This is as the sūtra states: In the Great Nirvāṇa, all virtues of cognition and eradication are completely subsumed. The virtues of cognition and eradication condition-dependently constitute nirvāṇa; cognition is existence, and eradication is non-existence. Therefore, condition-dependent constitution extends to both existence and non-existence. Furthermore, the Bodhisattvabhūmi states, 'Two kinds of eradication and two kinds of cognition constitute bodhi.' This is also condition-dependent constitution, extending to existence and non-existence.