般若波羅蜜多心經幽贊 2.53

2.53

此說佛為妄執有我久沈生死不肯趣求，非處法中說之為處，如遮斷見密說化生，引令入真，除捨我執。二乘等不了方便言說，執為實有，今顯所執性本都無，因緣法中既非實處，法性空理亦無處相故，乘前義而結處無。《大經》次言，眼處但有名，乃至法處但有名，眼處空乃至法處空。

This explains that for the sake of those who falsely cling to a self, have long been submerged in saṃsāra, and refuse to aspire to seek [liberation], the Buddha spoke of them as bases among phenomena that are not bases; just as, to preclude the annihilationist view, he implicitly spoke of spontaneously-born beings to lead them into truth and remove clinging to a self. Those of the two vehicles and others did not understand the expedient discourse and clung to them as real existence. Now it is shown that the nature of what is clung to is fundamentally absent; since among conditionally arisen phenomena there are no real bases, and the principle of empty dharmatā also lacks the marks of bases, following upon the previous meaning, it concludes with the absence of the bases. The Great Sūtra further says: 'The eye-base is merely nominal, up to the dharma-base is merely nominal; the eye-base is empty, up to the dharma-base is empty.'