廣弘明集 18.105

18.105

又云。今不與目對。不得言有。雅論之通甚有佳致。又大品所明。過去如不離未來現在如。未來現在如亦不離過去如。此亦不言無也。此實是經中之大要。俟得高對通復盡之。通不住法住般若眾生之所以不階道者有著故也。是以聖人之教恒以去著為事。故言以不住般若。雖復大聖玄鑒應照無際。亦不可著。著亦成患。欲使行人忘彼我遺所寄。汎若不繫之舟。無所倚薄則當於理矣。

You also said: Currently not confronting the eyes, they cannot be called existent. The comprehension of your refined treatise has very fine taste. Furthermore, as the Pañcaviṃśatisāhasrikā Prajñāpāramitā clarifies: Suchness of the past is not separate from suchness of the future and present; suchness of the future and present is also not separate from suchness of the past. This also does not speak of nonexistence. This is truly the great essential of the sūtra. I await the opportunity of our noble meeting to discuss it exhaustively. Regarding comprehending that dharmas are non-abiding and abiding in prajñā: the reason sentient beings do not step onto the path is that they have attachment. Therefore, the Sage's teaching always takes removing attachment as its task. Hence it is said: Abiding in prajñā by non-abiding. Even though the Great Sage's dark mirror responds and illuminates boundlessly, one also must not be attached to it; being attached also becomes an affliction. One should cause the practitioner to forget other and self, abandon what is relied upon, drifting like an untethered boat with nothing to lean against; then it accords with principle.