仁王經疏 1.284

1.284

釋曰：第二辨一切法空之分齊。有十二種，謂內空等。然此空相，如《智度論》五十一說。然彼論本卷數多少，諸本不定，或四十六。故彼文云「內謂內法，即內六處。此中眼由眼空。何以故？非常非壞，本性爾故。耳等亦然。外謂外法，即外六處。內外謂內外法，即十二處，准上應知。」有為空，謂欲等三界。無為空者，無生無住、無異無滅。無始空者，謂無初中後可得，及無往來際可得。言性空者，彼云本性空，謂一切法本性，若有為法性、若無為法性，皆非三乘所作。第一義空者，彼云勝義空，謂涅槃此勝義。由勝義空，般若波羅蜜多者，如名可知。因空者，解云六度空。佛果空者，解云菩提涅槃空。空空故空者，《智度論》云「一切法空，此空由空空。」又彼論云「問：諸空後皆云非常非滅故。此義云何？答曰：若人不知此空，必墮二邊，若常若滅。所以者何？若諸法實有則無滅義，墮在常中。如人云一舍入一舍。眼雖不見，不名為無。諸法亦爾，從本來世入現現在世，從現在世入過去世，如是則不滅。行者以有為患，用空破有，心復貴空，著於空者則墮斷滅。以是故，行是空以破有，亦不著空。離是二邊，以中道行。行是十八空，以大悲心為度眾生。是故十八空後皆云非常非非滅，是名摩訶衍。若異此者，則是戲論狂人，於佛法中空無所得。如人於珍寶聚中取水精珠，眼見雖好，價無所直。」廣如彼說。諸論同異，具如別章。

Commentary: Second is to explain the demarcations of the emptiness of all phenomena. There are twelve kinds, namely internal emptiness and so forth. Now, these characteristics of emptiness are as stated in fascicle 51 of the Dàzhìdù lùn. However, regarding the number of fascicles in that treatise, editions vary; some say forty-six. Thus its text says: "'Internal' refers to internal phenomena, namely the six internal āyatanas. Herein, the eye is empty of eye. Why is this? Because it is neither permanent nor destructible, its original nature being thus. The ear and so forth are also likewise. 'External' refers to external phenomena, namely the six external āyatanas. 'Internal and external' refers to internal and external phenomena, namely the twelve āyatanas; this should be understood following the above." Conditioned emptiness refers to the three realms such as desire. Unconditioned emptiness means without arising, without abiding, without alteration, and without cessation. Emptiness without beginning means having no beginning, middle, or end to be found, and having no limits of going and coming to be found. As for 'nature emptiness', that [treatise] calls it 'original nature emptiness', meaning that the original nature of all phenomena—whether the nature of conditioned phenomena or the nature of unconditioned phenomena—is not made by the three vehicles. As for 'emptiness of ultimate truth', that [treatise] calls it 'emptiness of the supreme truth', meaning that nirvāṇa is this supreme truth. By the supreme truth being empty, prajñāpāramitā is as known from its name. 'Cause emptiness' is explained as the six perfections being empty. 'Buddha-fruit emptiness' is explained as bodhi and nirvāṇa being empty. 'Empty because emptiness is empty': the Dàzhìdù lùn says, "All phenomena are empty; this emptiness is empty due to emptiness being empty." That treatise also says: "Question: Why does it say after all the emptinesses, 'because it is neither permanent nor extinguished'? What does this mean? Answer: If one does not understand this emptiness, one will certainly fall into two extremes, whether permanence or extinction. Why is this? If phenomena really existed, there would be no meaning of extinction, and one would fall into permanence. Like a person saying that one leaves one house and enters another house: though the eye does not see it, it is not called non-existent. Phenomena are also likewise: from the fundamental future world they enter the present world, and from the present world they enter the past world; thus they are not extinguished. Practitioners regard existence as an affliction, use emptiness to break through existence, and then mentally esteem emptiness; if they attach to emptiness, they fall into annihilation. For this reason, one practices this emptiness to break through existence, and also does not attach to emptiness. Free from these two extremes, one acts through the Middle Way. One practices these eighteen emptinesses with great compassion to liberate sentient beings. Therefore, after the eighteen emptinesses it always says 'neither permanent nor non-extinguished'; this is called the Mahāyāna. If it were other than this, it would be the idle chatter of a madman, obtaining nothing in the Buddha Dharma. Like a person taking a crystal bead from an assemblage of rare jewels: though seen by the eye it looks fine, it has no worth." It is extensively as stated there. The agreements and differences among various treatises are fully detailed in a separate chapter.