仁王般若經疏 1.101

1.101

白佛言下，第二問答。月光重請前義，眾生尚不可得，云何可化就？文有二：初問、次答。問中有三：初領上義。若諸法爾者，牒前也。二舉疑事。菩薩護化眾生者，王雖聞上說四生同真際等法性，猶執眾生與佛有異。若如上解，直是護化眾生，何關護佛果？三正難。若如上說眾生畢竟空寂，菩薩為化眾生者，王聞佛上說眾生相寂即作空解，云無能化所化，故生疑也。

From "addressed the Buddha, saying" onward is the second question and answer. Candraprabha again asks about the former meaning: since sentient beings are already unfindable, how can they be transformed? The text has two parts: first the question, next the answer. Within the question there are three parts: first, understanding the above meaning. "If all phenomena are like this" refers back to what preceded. Second, raising the matter of doubt: regarding "a bodhisattva protects and transforms sentient beings," although the king heard the above exposition that the four modes of birth are identical with the true limit and equal to dharmatā, he still clung to sentient beings being different from the Buddha. If it is understood as above, this is simply protecting and transforming sentient beings; what does it have to do with protecting the fruit of Buddhahood? Third, the direct objection: if sentient beings are completely empty and quiescent as explained above, regarding "does a bodhisattva transform sentient beings?", the king, hearing the Buddha say above that the marks of sentient beings are quiescent, immediately formed a conception of emptiness, thinking that there is neither transformer nor transformed, and therefore gave rise to doubt.