肇論新疏 3.382

3.382

初文即《大品．散花品》文。般若即能證之心，色即所證之境。舉色例諸，萬法皆然。不可於色中求者，由心境非一故。不可離者，由心境非異故。以色即是空，空即如境，如外無智，故言不離。又曰下，即《涅槃》文。緣起即十二因緣也，法即空性，佛即覺智。見緣起性空之理，即為見佛，如智非異。

The first passage is text from the 'Scattering Flowers Chapter' of the Large Prajñāpāramitā. Prajñā is the mind that can realize; form is the realm that is realized. Mentioning form exemplifies the rest: all dharmas are likewise. That it 'cannot be sought in form' is because mind and object are not one. That it 'cannot be sought apart' is because mind and object are not different. Because form is emptiness and emptiness is the realm of suchness, and outside of suchness there is no intellect, therefore it says 'not apart'. From 'It also says' onward is text from the Nirvāṇa [Sūtra]. Conditioned arising is the twelve links of dependent origination; the Dharma is the empty nature; the Buddha is awakening intellect. Seeing the principle of the nature-emptiness of conditioned arising is precisely seeing the Buddha; suchness and intellect are not different.