仁王經疏 1.218

1.218

將釋此品，有其二義：一釋品名、二正釋文。言觀空者，舊來諸說不同。無分別智內證生法二空，能除二障，名觀空品。慈恩三藏汎論空者，略四種：一者說無為空。是故《瑜伽．菩薩地》說有為無為名為有，無我我所名為無。二者別空無我。謂有漏五蘊上無我我所，即說五蘊為空。故《成唯識》云「別空非我，屬苦諦故。」三者通空為我。如世尊說：一切法皆空。空無我體，通一切法。四者生法二空所顯真如說之為空，此即空之性故說名為空。若依梵音，空有二義：一者舜若，此翻為空。四中第一，能顯無義。二舜若多，此云空性，即是第四所顯真性。今論此中舜若多處說舜若聲，非如舊說空即是理。觀謂觀察，即鈍觀智。空者空性，是所觀境。無分別智觀空真如，境智合說，名觀空品。

As we are about to explain this chapter, there are two matters: first, explaining the chapter title; second, properly explaining the text. Regarding "contemplating emptiness," past explanations have varied. Non-discriminative wisdom internally realizes the two kinds of emptiness—of persons and of dharmas—and can eliminate the two obscurations; hence it is named the "Chapter on Contemplating Emptiness." Tripiṭaka Master Ci'en broadly discussed emptiness as having briefly four kinds: First, speaking of non-existence as emptiness. Therefore, the "Bodhisattvabhūmi" of the Yogācārabhūmi says that the conditioned and the unconditioned are called existent, while the self and what belongs to a self are called non-existent. Second, distinct emptiness and non-self. That is, on the defiled five aggregates there is no self or what belongs to a self, and the five aggregates are thus said to be empty. Therefore, the Cheng weishi lun says: "Distinct emptiness is not self, because it belongs to the truth of suffering." Third, universal emptiness as non-self. As the World-Honoured One said: All dharmas are empty. The essence of emptiness and non-self pervades all dharmas. Fourth, the tathatā revealed by the two kinds of emptiness of persons and dharmas is spoken of as emptiness; this is the nature of emptiness, and hence it is called emptiness. If based on the Sanskrit sound, emptiness has two meanings: First, śūnya, which is translated here as "empty." Among the four, this is the first, being able to reveal the meaning of non-existence. Second, śūnyatā, which is here called "emptiness-nature"; that is the true nature revealed by the fourth. Now, discussing this, the sound śūnya is used where it means śūnyatā; it is not like the old explanation that emptiness is simply the principle. "Contemplation" means observing, which is the non-discriminative wisdom of contemplation. "Emptiness" is the nature of emptiness, which is the objective realm to be contemplated. Non-discriminative wisdom contemplates the tathatā of emptiness; the realm and the wisdom are spoken of together, hence it is named "Chapter on Contemplating Emptiness."