說無垢稱經疏 5.694

5.694

贊曰：上十六菩薩以兩為二，下十五菩薩以非二為二。或可總說以二為二，五蘊為一、空為一故，下皆准知。空理義云：世俗取蘊性即真空，空與蘊體二種無別，取蘊現在即有真空，非蘊滅已方有空性。由此故言「即是色空，非色滅空」者，此破二執：一執世俗色外別有真空，為破此故云即是色空，色空無別。二執俗色滅方有真空，為破此故，云非色滅空，蘊現有時已有空故。應理義云：略有二解。一解：所執色即是空，色空無別體，非所執色滅方始有空，現色相時性已空故。色既所執色，空亦即空無。二解：所執及依他色，並即真如空，空與真如更無別體，亦非二色滅方有真如空，二色現時真如有故。既無二別，名入不二。

The Commentary says: The above sixteen bodhisattvas take pairs as duality; the following fifteen bodhisattvas take non-duality as duality. Alternatively, one may generally state that they take two as duality, because the five aggregates are one and emptiness is one; the subsequent ones should all be understood accordingly. The perspective of the principle of emptiness states: The nature of the conventional appropriated aggregates is itself true emptiness; emptiness and the entity of the aggregates are not distinct; when the appropriated aggregates are present, true emptiness is already there—it is not that emptiness exists only after the aggregates have ceased. Because of this, it says 'form itself is empty; it is not that emptiness [comes from] the cessation of form.' This refutes two graspings: first, grasping that outside conventional form there is a separate true emptiness; to refute this, it says 'form itself is empty,' form and emptiness being without distinction. Second, grasping that only when conventional form ceases does true emptiness exist; to refute this, it says 'it is not that emptiness [comes from] the cessation of form,' because when the aggregates are present, emptiness already exists. The rational perspective states: There are briefly two explanations. First explanation: the imagined form is itself emptiness; form and emptiness have no distinct entity; it is not that emptiness begins only after imagined form ceases, because when the characteristic of form appears, its nature is already empty. Since form is imagined form, emptiness is also empty non-existence. Second explanation: both imagined and dependent forms are themselves the emptiness of tathatā; emptiness and tathatā have no distinct entity; nor is it that only after the two forms cease does the emptiness of tathatā exist, because when the two forms appear, tathatā is present. Since there is no distinction between the two, it is called entering non-duality.