金光明經文句記 4.229

4.229

二、「本性」下，約第三句明中觀。不以本性為能觀者，非中觀也。即一切法非理非事名為本性，非別有也。故《法華》云「諸法從本來，常自寂滅相。」《般若》讚云「平等真法界，佛不度眾生。」以本無無明，豈有眾生？本無空慧，豈有於佛？既無生佛，何度之有？非破非立，雙非亦忘，名本空寂。

Second, from "Original nature..." onward, clarifying the contemplation of the middle with reference to the third line. Not taking original nature as that which can contemplate is not the contemplation of the middle. Being directly all dharmas, neither principle nor phenomena, is called original nature; it does not exist separately. Therefore the *Lotus Sūtra* says: "All dharmas from the very beginning / are constantly marked by quiescent cessation." The *Prajñāpāramitā* praise says: "In the equal, true dharma-realm, / the Buddha does not deliver sentient beings." Since originally there is no ignorance, how could there be sentient beings? Originally there is no empty wisdom, how could there be a buddha? Since there are neither sentient beings nor buddhas, how could there be deliverance? Neither destroying nor positing, both negations also forgotten—this is called "originally empty and quiescent."