仁王經疏 3.349

3.349

釋曰：第二、辨有無觀。文別有三：初別釋有無、次合釋有無、後雙結有無。前中有二：初寂而常用：後用而常寂。此即初也。此地中，觀心心寂滅者，念念皆空故。心心寂滅，此顯常寂靜義。言無相相無身身無知知者，顯常用義。謂常寂故離一切相，而依俗故示現無相。似常空寂故色身，而依俗故常用色身。以常寂故無知，而依故恒能照。

Explanation: The second explains the contemplation of existence and non-existence. The text has three divisions: first, separately explaining existence and non-existence; next, jointly explaining existence and non-existence; afterwards, concluding both existence and non-existence together. Within the former there are two: first, quiescent yet constantly functioning; afterwards, functioning yet constantly quiescent. This is the first. On this bhūmi, 'contemplating that mind after mind is extinct and quiescent' is because thought-moment after thought-moment is empty. That mind after mind is extinct and quiescent shows the meaning of constant tranquility. Saying 'the mark of no-mark, the body of no-body, and knowing without knowing' shows the meaning of constant functioning. That is, being constantly quiescent, one is free from all marks, yet relying on the conventional, one displays the mark of no-mark. As if constantly empty and quiescent, one is free from the physical body, yet relying on the conventional, one constantly employs the physical body. Being constantly quiescent, there is no knowing, yet relying [on the conventional], one can constantly illuminate.