摩訶止觀 3.125

3.125

次、別教明二諦，與前求異。前之真、俗合為別家之俗。俗者，是世界隔別。俗有，真無。凡夫為俗諦所攝，二乘為真諦所攝。既有、無之異，故稱為俗。《勝鬘》名二乘作「空亂意眾生」。《大經》云：「我與彌勒共論世諦，五百聲聞謂說真諦。」若論二諦，俗諦不開；若作三諦，開有為俗，開無為真，對不但空為第一義諦。是為別教離合之相也。

Next, the distinctive teaching clarifies the two truths, seeking difference from the preceding. The previous ultimate and conventional are combined to form the conventional of the distinctive school. The conventional is worldly separation. The conventional is existent; the ultimate is non-existent. Ordinary beings are subsumed under the conventional truth; the two vehicles are subsumed under the ultimate truth. Because of the difference between existence and non-existence, it is called conventional. The Śrīmālādevī-sūtra refers to the two vehicles as 'sentient beings with minds confused by emptiness'. The Mahāparinirvāṇa-sūtra states: 'I debated conventional truth with Maitreya, and five hundred śrāvakas thought we were speaking of the ultimate truth.' If discussed as two truths, the conventional truth is not unfolded; if formulated as three truths, existence is unfolded as the conventional, non-existence is unfolded as the ultimate, and this is contrasted with not-mere-emptiness as the ultimate truth. This is the mark of separation and combination in the distinctive teaching.