仁王護國般若波羅蜜多經疏 2.515

2.515

解曰：不定相待者，此初標也。諸法形待，好醜高下，及長短等色心形待，皆不定故。有無一異者，有不自有，待無故有；無不自無，待有故無。一異亦爾。更相形待，無定體也。又假有以形無，得無而有遣；待無而觀有，立有而無去。遞為往返，俱無體也。一異亦爾。故《密嚴》偈云「世間妄分別，見兔等有角。不了角非有，因言兔角無。分折至極微，求角無所有。要待於有法，而起於無見。」

The commentary explains: 'Indefinitely relative' is the initial heading. The formal relativity of all phenomena—beautiful and ugly, high and low, as well as the formal relativity of long and short regarding matter and mind—are all indefinite. As for 'existent and nonexistent, one and different': existence does not exist of itself, but is existent relative to nonexistence; nonexistence does not not-exist of itself, but is nonexistent relative to existence. One and different are also like this. They mutually depend on each other for form, having no determinate substance. Furthermore, relying on existence to give form to nonexistence, once nonexistence is grasped, existence is dismissed; relative to nonexistence one contemplates existence, and once existence is established, nonexistence vanishes. Reciprocally alternating back and forth, both are without substance. One and different are also like this. Therefore, a verse in the Ghanavyūha Sūtra says: 'The worldly falsely discriminate / and see rabbits and the like having horns. / Failing to understand that horns do not exist, / they consequently speak of the nonexistence of a rabbit's horns. / Analyzing them down to infinitesimal atoms, / seeking the horn, nothing exists. / It must be relative to existent dharmas / that the view of nonexistence arises.'