肇論新疏 3.302

3.302

《放光》第二略云：「聲聞、辟支佛、菩薩、佛世尊，是諸聖智不相違背。」乃至云：「不出不在，其實空者，無有差殊。」與《大品》大同。今謂「在」字，宜是「生」字，傳之誤也。《智論》四十三解云：「因邊不起，名為不出。緣邊不起，名為不生。」又曰下，亦義引《大品》等。如〈三慧品〉須菩提白佛言：「世尊！無為法中可得差別不？佛言：不也。」等。

The second fascicle of the Fangguang states briefly: "Śrāvakas, pratyekabuddhas, bodhisattvas, and the Buddha, the World-Honoured One—these noble wisdoms do not contradict each other," up to: "They do not emerge and do not abide, and their true reality being empty, there is no difference." This is largely the same as the Pañcaviṃśatisāhasrikā. Now I suggest that the character "abide" (zai) should properly be "arise" (sheng), an error in transmission. Fascicle forty-three of the Mahāprajñāpāramitopadeśa explains: "Not arising from the side of causes is called not emerging; not arising from the side of conditions is called not being born." The phrase "It also states" onwards also paraphrases the Pañcaviṃśatisāhasrikā and others. As in the "Chapter on the Three Wisdoms," Subhūti said to the Buddha: "World-Honoured One! Can any distinction be found in unconditioned dharmas? The Buddha said: No," and so forth.