仁王護國般若波羅蜜多經疏 2.47

2.47

解曰：謂菩薩雖觀於有，不應住故。住於法相者，即前有為總名為法，一一皆有軌持相故。謂若菩薩雖觀諸有，而不壞法通達實性，不應住相。若住相者即有執生，迷杌謂人，理必然故。有我相者，我人知見，四如前解。外道執我亦名有情，作業受果皆計為我。為住世間即非菩薩者，住我法相即是凡愚，為住世間，非菩薩故。從此第二徵其所以。

Explanation: This means that although a bodhisattva contemplates existence, they should not abide [therein]. 'Abides in the characteristics of phenomena': the aforementioned conditioned [phenomena] are collectively named 'phenomena', because each and every one has the characteristic of holding its own rule. It means that if a bodhisattva, while contemplating existences, penetrates their real nature without destroying phenomena, they should not abide in characteristics. If they abide in characteristics, attachment will arise—just as mistaking a tree stump for a person, the principle is necessarily so. 'Possessing the characteristic of a self': self, person, knower, and viewer are four, as explained before. Non-Buddhists grasp a self and also call it a sattva, conceiving that all creation of karma and experiencing of fruits belong to a self. 'They abide in the world and are not a bodhisattva' means that abiding in the characteristics of self and phenomena is just being an ordinary fool; because they abide in the world, they are not a bodhisattva. Next is the second [part], inquiring into the reason.