肇論新疏 1.206

1.206

淳雜者，以二諦言之，俗諦故雜，真諦故淳；以中道言之，二諦相待亦雜也，中道無二故淳也。今文是此，則二諦融會、二而不二之中也。觸謂心所對觸，即緣生諸法也。以從緣非有、緣起不無，故觸物皆一，一即第一真諦也。清涼云：「觸物皆中，居然交徹。」此皆論於中者，論之所宗故。又只可觀察世俗而入第一真諦，不應觀察第一真諦而入世俗也。故《涅槃》云：「世諦者即第一義諦。」如《清涼鈔》具敘。

As for "pure and mixed": spoken in terms of the satyadvaya, it is mixed because of the conventional truth and pure because of the ultimate truth; spoken in terms of the middle way, the mutual dependence of the satyadvaya is also mixed, and the absence of duality in the middle way is pure. Here in this text, it is this: the middle of the harmony of the satyadvaya, two yet not two. "Contacting" refers to what the mind meets and contacts, which are conditioned dharmas. Because they are not existent through conditions and not non-existent through conditioned arising, contacting things all is one—and "one" is the supreme ultimate truth. Qingliang said: "Contacting things, all is the middle, completely interpenetrating as a matter of course." These all discuss the middle, as it is the principle of the treatise. Moreover, one can only observe the conventional to enter the supreme ultimate truth; one should not observe the supreme ultimate truth to enter the conventional. Therefore the Mahāparinirvāṇa-sūtra says: "The conventional truth is itself the supreme truth." This is fully set forth in the Commentary by Qingliang.