二諦義 2.28

2.28

問：若為得一切法竝是俗義耶？且引例通。汝家有別待、通待義。長短真俗因果待即別待；長待不長、俗待不俗，此即通待義。所以俗待不俗為通待者，明除俗之外一切皆不俗，故云通待也。一切法是不俗；不俗待俗，不俗既是俗義，故一切即俗義也。又汎簡待義。從來云長短待因果待、瓶衣二果不得待。今明瓶衣二果相待也。

Question: How are all dharmas together the meaning of conventional? For the moment, we cite analogies to resolve it. Your school has the meanings of specific relativity and universal relativity. Long and short, ultimate and conventional, cause and effect in relativity are specific relativity; long relative to not-long, conventional relative to not-conventional, this is universal relativity. Why conventional relative to not-conventional is universal relativity: it clarifies that, besides conventional, all are not-conventional; hence it is called universal relativity. All dharmas are not-conventional; not-conventional is relative to conventional; since not-conventional is the meaning of conventional, all are the meaning of conventional. Furthermore, it is a general sorting out of the meaning of relativity. Heretofore it was said that long and short are relative, cause and effect are relative, but the two effects of bottle and cloth cannot be relative. Now it is clarified that the two effects of bottle and cloth are mutually relative.