維摩經略疏 7.24

7.24

「答曰以無分別空故空」，若就本性空理是一，但稟方便二乘菩薩分別取空未會真空，若捨智障分別二諦即會中道真空之理，故云以無分別空故空。復次若分別俗有實空破俗入真，則生死涅槃是二，名為分別，止得但空、不得不可得空。若體非俗非真，則無生死涅槃之異，豈有智障之可捨也。無生死即是但空，無涅槃即是不可得空，是名以空故空。若會無分別空則無界內外之可分別，即常寂光真極淨土。

"He answered, 'It is empty through non-discriminative emptiness.'" If in terms of original nature, the principle of emptiness is one; but two-vehicle [practitioners] and bodhisattvas who adhere to expedient teachings make distinctions and grasp at emptiness, not yet realizing true emptiness. If one abandons the cognitive obscuration of distinguishing the two truths, one realizes the principle of true emptiness of the Middle Way; hence it is said, "It is empty through non-discriminative emptiness." Furthermore, if one distinguishes conventional existence and true emptiness, destroying the conventional to enter the true, then samsara and nirvāṇa are dual, which is called discrimination; one merely attains mere emptiness and does not attain unattainable emptiness. If one realizes that its essence is neither conventional nor true, then there is no distinction between samsara and nirvāṇa; how could there be any cognitive obscuration to abandon? To lack samsara is mere emptiness; to lack nirvāṇa is unattainable emptiness. This is called being empty through emptiness. If one realizes non-discriminative emptiness, there is no distinction between inside and outside the realms; this is the true, ultimate pure land of Eternally Silent Light.