仁王般若經疏 1.118

1.118

內空者，所謂內六入無神我。外空者，外六塵無我所。內外空者，內外合觀皆無我我所。有為空者，色心因緣和合生諸陰界入等無所有。無為空者，虛空、數滅、非數滅也。亦應有有為無為合觀，文略故也。無始空者，將明無始故先明有始。《涅槃》云「從冥初生大」，若依《釋論》「從世性生覺是名為始」，破此始故名無始空也。性空者，諸法本無，眾生計不同，或謂未來性有（乃至）性諦如來性等決定是有，並為此空所破，如經說「眼空無我我所。何以故？性自爾。乃至意等亦如是。」第一義空者，諸法實相不破不壞也，對世諦得名也。是諸法實相亦不可得。何以故？無愛著故。般若波羅蜜空者，《涅槃》云「大空者是波若空」也。《釋論》云「十方俱空名大空」也。因空者，金剛已還皆悉空寂，名因空。佛果空者，十力（乃至）十八不共法等空，名佛果空也。空空故空者，《釋論》云「空空者，先以法空破內外等法，後以此空破是諸空，是名空空。」

Internal emptiness: namely, that within the six internal sense bases there is no spiritual self. External emptiness: that within the six external sensory objects there is nothing belonging to a self. Internal and external emptiness: contemplating internal and external together, both lack self and what belongs to self. Conditioned emptiness: form and mind, conditioned by causes and conditions, combine to produce the aggregates, elements, sense bases, and so forth, which have no existence. Unconditioned emptiness: space, cessation through deliberation, and cessation without deliberation. There should also be a combined contemplation of the conditioned and unconditioned, but the text is concise. Beginningless emptiness: intending to explain beginninglessness, one first explains having a beginning. The Mahāparinirvāṇa-sūtra says: "From the original darkness, the great emerges"; according to the Upadeśa: "From the nature of the world, awareness arises; this is called the beginning"; refuting this beginning is called beginningless emptiness. Nature emptiness: all dharmas originally do not exist; sentient beings grasp [them] differently, sometimes holding that future nature exists... [and so forth], that nature-truth, Tathāgata-nature, and so forth are definitely existent; all are refuted by this emptiness, as the sūtra says: "The eye is empty, devoid of self and what belongs to self. Why? Its nature is naturally so. Up to the mind, etc., are also like this." Ultimate-truth emptiness: the dharmatā of all dharmas is not broken and not destroyed; it gets its name in contrast to conventional truth. This dharmatā of all dharmas is also unfindable. Why? Because there is no attachment. Prajñāpāramitā emptiness: the Mahāparinirvāṇa-sūtra says: "The great emptiness is prajñā-emptiness." The Upadeśa says: "The ten directions all being empty is called great emptiness." Cause emptiness: from the vajra-like stage on down, all are empty and quiescent; this is called cause emptiness. Buddha-fruit emptiness: the emptiness of the ten powers... [and so forth] up to the eighteen unique qualities and so forth, is called Buddha-fruit emptiness. Emptiness because of the emptiness of emptiness: the Upadeśa says: "Emptiness of emptiness: first using dharma-emptiness to shatter internal and external dharmas, and afterward using this emptiness to shatter these emptinesses; this is called the emptiness of emptiness."