仁王般若經疏 1.123

1.123

善男子若菩薩見法眾生下，答中第三舉失顯得。文有二：初舉失；二於諸法下，顯得。初舉失者，若執我想未忘著法之心彌動重者，斯人同於世情，故不異世間也。於諸法而不動下，次顯得。若折色得空，斯則壞法，名為動也。若能體解色即是空，謂不動也。不到者，《智度論》云「平等之法，一切聖人所不能到。善告白佛言：『乃可餘聖不能到，佛何故不到？』佛言：『乃至佛亦不能到。何以故？佛即平等、平等即是佛，佛與平等無二，故名不到也。』」不滅者，法本不然，今則無滅。無相無無相者，一切諸法皆是一相所謂無相。一切法亦如也者，明一切法同一無所得也。

From "Good man! If a bodhisattva sees dharmas, sentient beings" onwards is the third part of the response, which presents failure to reveal attainment. The text has two parts: first, presenting failure; second, from "regarding all dharmas" onwards, revealing attainment. First, as for presenting failure: if one grasps at the notion of an ego and has not forgotten it, and the mind attached to dharmas is all the more agitated and heavy, this person is identical with worldly sentiments and therefore "not different from the world". Next, from "regarding all dharmas, they are unmoved" onwards, it reveals attainment. If one breaks down rūpa to obtain emptiness, this destroys dharmas and is called "moved". If one is able to directly understand that rūpa is precisely emptiness, this is called "unmoved". As for "non-arriving", the Mahāprajñāpāramitopadeśa says: "The dharma of sameness is something that no noble one can arrive at. Subhūti said to the Buddha: 'It may be that other noble ones cannot arrive at it, but for what reason does the Buddha not arrive at it?' The Buddha said: 'Even the Buddha cannot arrive at it. Why? The Buddha is precisely sameness, and sameness is precisely the Buddha; the Buddha and sameness are non-dual, therefore it is called non-arriving.'" As for "unceasing", dharmas are originally not so [arisen], and now they have no cessation. As for "markless and not without marks", all dharmas are of a single mark, which is called markless. As for "all dharmas are also thus", it clarifies that all dharmas are identical in a single aprāptitva.