仁王般若經疏 3.85

3.85

住初忍下，未來生死不起，即非數緣滅無為。無自無他相者，由自故有他，自無故他亦無。一無遣自、一無遣他，二無雙遣，故名無無相也。第六釋法方便，文有六子句：一實相方便、二遍學方便、三迴向方便、四魔自在方便、五一乘方便、六變化方便。第一實相方便者，文云於第一義諦而不沈不出。二乘沈空、凡夫沈有，動轉顛倒也；菩薩於實相無有沈出，故不顛不倒也。第二遍學方便者，文云非證非不證。菩薩空有並觀，齊行不二，故云非證非不證。而一切學者，明大小遍學，名一切學也。

From "When abiding in the initial patience" below, future birth and death does not arise; this is cessation not through analytical knowledge. As for "free of characteristics of self and other", it is because of self that other exists; because self is absent, other is also absent. One "absence" dispels self, one "absence" dispels other; when both absences are mutually dispelled, it is therefore called "free of non-characteristics". The sixth explains the upāyas of phenomena; the text has six sub-clauses: first, the upāya of the real mark; second, the upāya of learning all things; third, the upāya of dedication of merit; fourth, the upāya of mastery over Māra; fifth, the upāya of the One Vehicle; sixth, the upāya of transformation. The first, the upāya of the real mark: the text states "regarding the supreme truth one neither sinks nor emerges". The two vehicles sink into emptiness; ordinary beings sink into existence; these are moving, turning, and inverted. Bodhisattvas, regarding the real mark, neither sink nor emerge; hence they are neither inverted nor overturned. The second, the upāya of learning all things: the text states "neither realizing nor not realizing". Bodhisattvas contemplate emptiness and existence together, proceeding simultaneously without duality; hence it says "neither realizing nor not realizing". As for "learns everything", this explains learning both the Great and Small [Vehicles] throughout; this is called "learning everything".