般若波羅蜜多心經幽贊 2.33

2.33

如應者言，若許色事有異空理，可捨色迷而求空悟；既空本色，智即為愚，求智捨愚，豈非顛倒？且厭生死，求趣涅槃，苦樂不殊，求之何用？愚夫生死已得涅槃，聖者更求極成邪妄。勝空者言，俗事迷悟，求聖去凡；真理色空，何成取捨？

The proponent of conforming [teaching] says: 'If it were granted that the phenomenon of form differs from the principle of emptiness, one could abandon delusion regarding form and seek awakening to emptiness; but since original form is itself empty, wisdom would just be folly. To seek wisdom and abandon folly—would that not be inverted? Moreover, wearying of birth-and-death to seek nirvāṇa, where suffering and bliss are not distinct—what is the use of seeking it? If the foolish person in birth-and-death has already attained nirvāṇa, the noble one's further seeking would be utterly false.' The proponent of supreme emptiness says: 'Conventional phenomena have delusion and awakening, where one seeks holiness and leaves behind the ordinary; but in the ultimate principle, where form is emptiness, how could there be any taking or leaving?'