大般涅槃經義記 8.85

8.85

上來三段釋初難意，下次釋其第二句難。「汝言空無，為何所見」牒其難辭。下為辯釋無見為見，文中有二：一述前難辭明無所見、二「是故菩薩見一切」下即就無見以說其見。前中，初言「如是如是，實無所見」總述其言，以明不見。「無所見者即無有」下略辯不見。「修涅槃」下辯明菩薩不見所由，以修涅槃故無所見。初先正辯，「若有見」下舉有見過，成前不見。

The above three sections explained the meaning of the first objection; next, it explains the objection of the second clause: "You say it is empty and non-existent; what then is seen?" cites the phrasing of that objection. Below, it explains that non-seeing is seeing, in which there are two parts: first, it recounts the phrasing of the preceding objection to explain having nothing seen; second, from "Therefore, the bodhisattva sees all..." onward, it speaks of its seeing precisely in terms of non-seeing. In the former, the opening words "So it is, so it is; truly there is nothing seen" generally recount those words to explain not seeing; from "That which has nothing seen is precisely having no..." onward briefly explains not seeing; from "Cultivating nirvāṇa..." onward explains the reason why the bodhisattva does not see: because of cultivating nirvāṇa, there is nothing seen. First it directly explains; from "If there is seeing..." onward, it raises the fault of holding a view of seeing, establishing the preceding non-seeing.