金剛三昧經論 2.129

2.129

論曰：此一問答是明二空。空相亦空者，空相即是遣俗顯真；平等之相亦空，即是融真為俗。空空之義如銷真金作莊嚴具，如《涅槃經》言「是有是無是名空空，是是非是是名空空。」是明俗諦有無是非差別之相是空空義，空於平等空顯俗差別故，故此差別名為空空。空空亦空者，空空即是俗諦差別，亦空還是融俗為真也，如銷嚴具還為金缾。第三中言所空亦空者，謂初空中空所顯俗，第二空中空所顯真，此二無二故言亦空，是融一諦顯一法界，一法界者所謂一心。然初空門內所遣俗者是所執相，第二空中所融俗者是依他相，俗有二種相故，所遣所融非一也。又初門內遣俗所顯之真，第二空中融俗所顯之真，此二門真唯一無二，真唯一種圓成實性，所以遣融所顯唯一。第三空者，非真非俗、非二非一。又此三空，初空顯俗諦中道、次空顯真諦中道、第三空顯非真非俗無邊無中之中道義。言如是等空者，總舉三空不住俗相、不住真相、亦不住於無二之相，故言不住三相。如是不住究竟顯實，故言不無真實。雖不無實而非有實，由如是故文言道斷，道斷之言亦不可寄，故亦說言不可思議。

The treatise states: This question and answer explains twofold emptiness. "The mark of emptiness is also empty": the mark of emptiness is eliminating the conventional to reveal the ultimate; that this mark of equality is also empty is fusing the ultimate into the conventional. The meaning of the emptiness of emptiness is like melting real gold to make ornaments. As the Nirvāṇa-sūtra says: "Being existent and being non-existent is called the emptiness of emptiness; being right and being not-right is called the emptiness of emptiness." This explains that the differentiated marks of existence and non-existence, right and wrong in conventional truth are the meaning of the emptiness of emptiness. Because emptying the equal emptiness reveals the differentiations of the conventional, these differentiations are called the emptiness of emptiness. "The emptiness of emptiness is also empty": the emptiness of emptiness is the differentiation of conventional truth, and that it is also empty is again fusing the conventional into the ultimate, like melting the ornaments back into a gold vessel. In the third [part], when it says "that which is emptied is also empty," this means that the conventional revealed by emptiness in the first emptiness, and the ultimate revealed by emptiness in the second emptiness—these two are non-dual, so it says "is also empty." This is fusing into one truth to reveal the one dharma-realm; the one dharma-realm is the so-called one mind. However, within the first gate of emptiness, that conventional which is eliminated is the imagined mark; within the second emptiness, that conventional which is fused is the dependent mark. Because the conventional has two kinds of marks, that which is eliminated and that which is fused are not one. Furthermore, the ultimate revealed by eliminating the conventional in the first gate and the ultimate revealed by fusing the conventional in the second emptiness—the ultimate of these two gates is only one and non-dual. The ultimate is only the one consummate nature; therefore, what is revealed by eliminating and fusing is only one. As for the third emptiness, it is neither ultimate nor conventional, neither two nor one. Furthermore, of these three emptinesses, the first emptiness reveals the middle way of conventional truth; the next emptiness reveals the middle way of ultimate truth; the third emptiness reveals the meaning of the middle way that is neither ultimate nor conventional, without boundaries and without a center. When it says "emptinesses such as these," it gathers the three emptinesses in general: not abiding in conventional marks, not abiding in ultimate marks, and not abiding in the mark of non-duality; therefore it says "do not abide in the three marks." Such non-abiding definitively reveals the real; therefore it says "are not devoid of the real." Although they are not devoid of the real, they are not an existent real; because it is thus, the path of words and language is cut off. Words stating that the path is cut off also cannot be relied upon; therefore it is also said to be inconceivable.