二諦義 2.24

2.24

次第三就顯道釋義者，明俗是不俗義、真是不真義、真俗不真俗義。真俗不真俗即名義、不真俗真俗即義名，真俗不真俗教理、不真俗真俗理教，斯則名義理教中假橫竪也。何處作如此說也。解云：即如《華嚴》所明，一切有無法，了達非有無。以達有不有，故不有為有義。達無不無，故不無為無義。亦如了達明無明二不二，既達二即不二，故不二為二義。了達真俗不真俗，故不真俗為真俗義也。

Next, the third, explaining the meaning by revealing the Way, clarifies that conventional is the meaning of non-conventional, ultimate is the meaning of non-ultimate, and ultimate-and-conventional is the meaning of neither-ultimate-nor-conventional. Ultimate-and-conventional and neither-ultimate-nor-conventional are name and meaning; neither-ultimate-nor-conventional and ultimate-and-conventional are meaning and name; ultimate-and-conventional and neither-ultimate-nor-conventional are teaching and principle; neither-ultimate-nor-conventional and ultimate-and-conventional are principle and teaching; these are provisional, horizontal and vertical, within name, meaning, principle, and teaching. Where is it spoken of like this? Explanation: Just as what is clarified in the Huayan [Sūtra]: with all dharmas of existence and non-existence, one thoroughly understands that they are neither existence nor non-existence. Because one understands that existence is non-existence, non-existence is the meaning of existence. Understanding that non-existence is not non-existence, not non-existence is the meaning of non-existence. It is also like thoroughly understanding light and ignorance, duality and non-duality; since one understands duality as precisely non-duality, non-duality is the meaning of duality. Thoroughly understanding ultimate and conventional as neither ultimate nor conventional, neither-ultimate-nor-conventional is the meaning of ultimate and conventional.