肇論新疏 2.182

2.182

無相雖無，若心有所住即為相矣，焉成無相？《智論》二十六云：「若無相中取相，非是無相。」學般若者，住有，為有火燒；住無，為無水沈。水火雖殊，滅身無異。若有無俱捨、中道不存，是謂住於無所住矣。

Although animitta is non-existent, if the mind abides in something, it immediately becomes a mark; how could it become animitta? Fascicle twenty-six of the Mahāprajñāpāramitopadeśa states: "If one grasps marks within animitta, it is not animitta." For one who studies prajñā, abiding in being, one is burned by the fire of being; abiding in non-being, one is drowned by the water of non-being. Though water and fire differ, their destroying the body is no different. If both being and non-being are cast aside, and the Middle Way is not maintained, this is called abiding in having nowhere to abide.