註華嚴法界觀門 1.80

1.80

釋下句也。無色故能與色為依，如鏡中之明，無影像故，方能與影像作所依也，故不即是影。此不敵對反上文者，以空中無色，有理有文；色中無空，文理俱絕。故但約能所依持而簡也。有理者，摩尼珠中必無黑等色。有文者，如上所引經云「是故空中無色，無受想」等也。理絕者，珠所現色，色處必有明珠也。文絕者，諸聖教中悉不見有色中無空之文也。

This explains the second clause. Because it is devoid of rūpa, it can act as the support for rūpa, just as the clarity in a mirror, because it is devoid of reflections and images, can only then act as the locus for reflections and images; therefore it is not identical to the reflection. The reason this is not an exact antithetical reversal of the earlier text is that the statement "in śūnyatā there is no rūpa" has both principle and textual authority, whereas "in rūpa there is no śūnyatā" is devoid of both text and principle. Therefore it is eliminated only in terms of that which depends and that upon which it depends. As for having principle: within a maṇi jewel there is certainly no black or other color. As for having textual authority: as quoted above, the sūtra says, "Therefore in śūnyatā there is no rūpa, no sensation, perception," and so forth. As for being devoid of principle: wherever the jewel manifests color, in the place of the color there must be the clear jewel. As for being devoid of textual authority: in all the sacred teachings, no passage stating "in rūpa there is no śūnyatā" is ever seen.