大般涅槃經集解 54.93

54.93

案道生曰：單取前句，非第一義也。僧亮曰：釋境空也。生死以癡為本，無所見故也。僧宗曰：簡二乘人也。二乘人在無生平等之時亦稱第一，佛果居生死之表亦稱第一，人情疑是相濫，是故簡之，謂二乘皆不見空不空也。寶亮曰：佛果體圓，中道之解究竟，于時不復見空與不空為異，但一相無相，空與不空無可為異，故云唯有智者能見空不空。六行之解悉爾也。

Daosheng comments: Grasping only the former phrase is not the supreme truth. Sengliang comments: This explains the emptiness of the sphere. Birth and death has delusion as its root; because there is nothing seen, [it is called empty]. Sengzong comments: This eliminates the people of the two vehicles. When the people of the two vehicles abide in the equality of non-arising, they are also termed 'supreme', while the Buddha-fruition, dwelling beyond birth and death, is also termed 'supreme'. Human sentiment might suspect they are conflated, and therefore he distinguishes them, stating that the two vehicles see neither emptiness nor non-emptiness. Baoliang comments: The essence of the Buddha-fruition is complete, and its understanding of the Middle Way is ultimate; at that time, it no longer sees emptiness and non-emptiness as different, but only as the single mark of marklessness. Emptiness and non-emptiness have nothing by which they differ; hence it is said that only the wise can see emptiness and non-emptiness. The understanding of the six practices is entirely like this.