大般涅槃經義記 8.83

8.83

自下第二翻前難辭，明空三昧是空、是善，以修空者見佛性故。於中先明取有迷性，彰有不善。「若見性」下明空見性，彰空見善。前中初言「住九地者」舉有見人，謂從歡喜乃至善慧，「見法有性」舉有見心，破相未窮故見有性。「以是見故，不見佛性」彰有不善。有見覆真，不見性故，名為不善。問曰：凡夫、二乘人等亦見有性，何故偏舉九地菩薩？九地高勝，尚不見空、不見佛性，餘則亡言，故略不舉。明空善中，「若見佛性則不復見一切法性」悟實捨相。以修空相，不見法性則見佛性，捨相證實。修空見性故名為善。誰能如是？十地及佛。

Below, the second part reverses the earlier phrasing of the objection, explaining that the emptiness samādhi is empty and is good, because one who cultivates emptiness sees buddha-nature. Therein, it first explains that grasping at existence deludes one regarding the nature, revealing that existence is not good; from "If one sees the nature..." onward, it explains that emptiness sees the nature, revealing that seeing emptiness is good. In the former, the initial phrase "Those who abide on the nine grounds" raises the persons who hold the view of existence, meaning from the [Ground of] Joy up to Good Wisdom; "see dharmas as having a nature" raises the mind that holds the view of existence, which, because its destruction of marks is not yet exhaustive, sees an existent nature; "Because of this view, they do not see buddha-nature" reveals that existence is not good: because the view of existence obscures the true and prevents seeing the nature, it is called not good. Question: Ordinary beings and persons of the two vehicles also see an existent nature; why single out the bodhisattvas of the nine grounds? The nine grounds are lofty and superior, yet they still do not see emptiness and do not see buddha-nature; of the rest, speech is silenced, so they are omitted and not raised. In explaining the goodness of emptiness: "if one sees buddha-nature, then one no longer sees the nature of all dharmas" means awakening to the real and abandoning marks. Because one cultivates the mark of emptiness, by not seeing the nature of dharmas one sees buddha-nature, abandoning marks and realizing the real. Cultivating emptiness and seeing the nature is therefore called good. Who can do this? The tenth ground and the buddhas.