肇論新疏 2.48

2.48

欲揀前義故，再起文勢，云然其等。實而非有者，雖真照炳然亦非有相，若取為有則著常見。虛而不無者，雖妙湛杳然亦非無心，若取為無則落斷見。故般若妙存所以能聖，若無般若亦無聖人，但不可作有無等思議。其唯下，結屬。

Wishing to distinguish the preceding meaning, he starts the momentum of the text anew, saying "However, as for its being..." and so forth. "Real yet not existent": although its true illumination is brilliant, it also does not have characteristics of existence; if one grasps it as existent, one clings to eternalism. "Empty yet not non-existent": although its wonderful stillness is profound, it is also not without mind; if one grasps it as non-existent, one falls into nihilism. Thus, because prajñā wonderfully persists, one can be a sage; if there were no prajñā, there would also be no sage. One simply cannot conceive of it in terms of existence and non-existence. From "is it not only" downward, he concludes by attributing it.