首楞嚴義疏注經 3.94

3.94

破根生境也。初二句牒，見空非色下破境有色空。今以色空相對而破，此破色也。若見空時則無有色，根既生色，名為色性，應合銷亡。能生既亡，所生何有，故云顯發一切都無，此則空現色銷也。色相下有二義：一、空不自顯，由色所顯，今既無色，從誰顯空？又能生根同是色法，色相既亡，根亦隨滅；根既已滅，復欲將何以了空質？此則空無色顯也。空亦如是者，例破生空也，行相如色。

This refutes the faculty producing the object. The first two sentences take up [the view]; from 'seeing space which is not form' downward refutes the object having form and space. Now they are refuted by opposing form and space; this refutes form. If when seeing space there is no form, then since the faculty produces form, which is called the nature of form, it should dissolve and vanish. If that which produces has vanished, how could that which is produced exist? Therefore it says: 'when manifested, all would be entirely non-existent'; this is space appearing and form dissolving. From 'the marks of form' downward there are two meanings: first, space does not reveal itself, but is revealed by form; now since there is no form, through what could space be revealed? Furthermore, the faculty that produces is likewise a form dharma; since the marks of form have perished, the faculty also ceases along with it; since the faculty has already ceased, what again would one use to comprehend the substance of space? This is space lacking form to reveal it. 'Space is also like this' refutes producing space by analogy; its operational marks are like form.