仁王護國般若波羅蜜多經疏 1.248

1.248

解曰：法性不住色不住非色者，色謂色蘊，除色之餘皆名非色。住不住者，依對待立，如因見住，便言不住。此中法性離言絕慮寂然一相，唯以智證，豈同對待住不住乎？受想行識常樂我淨亦不住淨不住非淨者，義同於上故置亦言。初後具陳，例中亦爾，皆不住故。如《涅槃》云「為一切諸法本性自空為因，菩薩修空見空。若一切法本性自空，何須菩薩修空見空？若一切法本性不空，菩薩修空何能見空？佛言雖一切法本性是空，亦因菩薩修空見空。」言本性空所證境空，修空見空能證智空，以能所證悉皆是空，故能所化皆不住矣。從此第二徵其所以。

Commentary: "The dharmatā does not dwell in form nor dwell in non-form": "form" refers to the form aggregate; everything other than form is called "non-form." "Dwelling" and "not dwelling" are established on the basis of relative opposition; for instance, because of seeing dwelling, one then speaks of not dwelling. Here, the dharmatā transcends words, cuts off conceptualization, and is tranquil in its single characteristic, realized only through wisdom; how could it be like relative opposition, dwelling or not dwelling? "Feeling, perception, formations, consciousness; permanence, pleasure, self, purity; nor does it dwell in purity or dwell in non-purity": the meaning is identical to the above, hence the word "nor" is placed here. The beginning and the end are stated in full, and the middle is to be understood by analogy; none of them are dwelled in. As the Nirvāṇa Sūtra says: "With the fundamental nature of all dharmas being naturally empty as the cause, the bodhisattva cultivates emptiness and sees emptiness. If all dharmas were fundamentally naturally empty, why would a bodhisattva need to cultivate emptiness and see emptiness? If all dharmas were fundamentally not empty, how could a bodhisattva cultivating emptiness see emptiness? The Buddha said: Although all dharmas are fundamentally empty by nature, it is also due to the bodhisattva cultivating emptiness that they see emptiness." The fundamental emptiness of nature is the emptiness of the object realized; cultivating emptiness and seeing emptiness is the emptiness of the wisdom that realizes it. Because both that which realizes and that which is realized are completely empty, both the transformer and the transformed do not dwell. From here, the second [part] inquires into the reason.