仁王護國般若波羅蜜多經疏 2.137

2.137

解曰：一來去對。諸有動法有來有去；實相不動，無來去故。二入出對。迷入生死、悟出生死，故有入出。又往來法有其入出。實相寂然，非入出故。三福田非福田對。所言田者，如《婆沙論》有其四種：趣苦恩德生長福義。實相非有故非福田，實相非無非不福田。又性空故而非福田，具眾德故非不福田。四非相無相對。實相常寂故非有相，妙用隨緣故非無相。五非取捨對。有為之法可取可捨，實相無為非取捨故。六非大小對。有形質法可定大小，此無形質非大小故。從此第二後有四對約境以明。

Explanation: First, the pair of coming and going. All moving dharmas have coming and going; the real mark is unmoving, having no coming or going. Second, the pair of entering and exiting. In delusion one enters birth and death; in awakening one exits birth and death; hence there is entering and exiting. Furthermore, transient dharmas have their entering and exiting. The real mark is quiescent, not being entering or exiting. Third, the pair of field of merit and not a field of merit. As for what is called a "field", according to the Vibhāṣā there are four kinds: the meanings of resorting, suffering, kindness, and virtue, which generate and grow merit. The real mark is not existent, hence it is not a field of merit; the real mark is not non-existent, hence it is not not a field of merit. Furthermore, because its nature is empty it is not a field of merit; because it is endowed with all virtues it is not not a field of merit. Fourth, the pair of neither mark nor markless. The real mark is constantly quiescent, hence it does not have marks; its wondrous function accords with conditions, hence it is not markless. Fifth, the pair of neither grasping nor relinquishing. Conditioned dharmas can be grasped or relinquished; the real mark is unconditioned, not being grasping or relinquishing. Sixth, the pair of neither great nor small. Dharmas that have physical form can be determined as great or small; this lacks physical form, and is neither great nor small. From here is the second, the latter four pairs, explaining with reference to objects.