大方廣佛華嚴經隨疏演義鈔 68.18

68.18

疏「又此十與涅槃十一空多同」等者，經當第十六，南經十五，疏當第六。為答修捨果故，迦葉菩薩白佛言：「世尊！云何名空？」佛言：「善男子！空者，所謂內空、外空、內外空、有為空、無為空、無始空、性空、無所有空、第一義空、空空、大空。」彼疏釋云「前十相空，後一真空。就彼妄情所取法中以明空義，名為相空。就真識中以辨空義，名曰真空。」亦得說言：前十境空；後一智空，真智空矣。於妄分齊情外有法，破之顯寂，故於十種就境明空。據實以求，心外無法，一切諸法皆即真心，真心體寂，故後一種就智說空。故《地論》云「一切法如，說自體空，名智自空。」就前十中，初八以無破有為空；第九第一義，以有遣無為空；第十空空，以其非有非無、雙持有無，名為空空。與《地論》十平等同。就前八中，前七明其眾生及法無性故空，後一明其眾生及法無相故空。因緣假中而明無性，名無性空。畢竟空中無因緣相，名無相空。就前七中，初六明其眾生無性，即是生空。後一明其諸法無性，即是法空。復前六中，初五就其現在觀空，後一就其過去觀空。現中，初三就內外事以觀空理，後二就其有為無為法相觀空。就前三中，眾生名內，非情為外。就內法中，觀無神主眾生壽命，名為內空。外空法體，觀彼外法非我我所，故名外空等。其無始空，經云「菩薩見生死無始，皆悉空寂。所謂空者，常樂我淨，皆悉空寂，無有變易。眾生壽命、三寶佛性及無為法，是名菩薩觀無始空。」

Regarding the Commentary's statement, "Furthermore, these ten are largely identical to the eleven emptinesses in the Nirvāṇa [Sūtra]..." and so forth: in the sūtra it corresponds to the sixteenth [fascicle], the fifteenth in the Southern edition, and in the commentary it corresponds to the sixth. In order to answer regarding the fruit of cultivating renunciation, Bodhisattva Kāśyapa addressed the Buddha, saying: "World-Honoured One! What is called emptiness?" The Buddha said: "Good son! Emptiness refers to internal emptiness, external emptiness, internal and external emptiness, conditioned emptiness, unconditioned emptiness, beginningless emptiness, nature emptiness, non-existence emptiness, ultimate-truth emptiness, emptiness of emptiness, and great emptiness." That commentary explains: "The first ten are the emptiness of marks, and the last one is true emptiness. Clarifying the meaning of emptiness with regard to the dharmas grasped by deluded sentiment is called the emptiness of marks. Discerning the meaning of emptiness with regard to the true consciousness is called true emptiness." One may also state: the first ten are the emptiness of objects, and the last one is the emptiness of wisdom—the emptiness of true wisdom. When, in the realm of delusion, there are dharmas conceived outside of consciousness, refuting them reveals quiescence; therefore, in ten kinds, emptiness is elucidated with regard to objects. Inquiring according to reality, there are no dharmas outside the mind; all dharmas are themselves the true mind, and the essence of the true mind is quiescent; hence the last one speaks of emptiness with regard to wisdom. Therefore the Daśabhūmika-śāstra states: "All dharmas are as such; stating that their self-substance is empty is called the self-emptiness of wisdom." Among the first ten: the first eight take non-existence to refute existence as emptiness; the ninth, ultimate-truth [emptiness], takes existence to dispel non-existence as emptiness; the tenth, the emptiness of emptiness, because it is neither existent nor non-existent while simultaneously upholding both existence and non-existence, is called the emptiness of emptiness. This is identical to the ten equalities in the Daśabhūmika-śāstra. Among the first eight: the first seven clarify that sentient beings and dharmas lack intrinsic nature and are therefore empty; the last one clarifies that sentient beings and dharmas lack marks and are therefore empty. Clarifying the absence of nature within the provisionality of causes and conditions is called 'naturelessness emptiness'. The absence of the marks of causes and conditions in ultimate emptiness is called 'marklessness emptiness'. Among the first seven: the first six clarify that sentient beings lack intrinsic nature, which is the emptiness of sentient beings (pudgala-nairātmya); the last one clarifies that dharmas lack intrinsic nature, which is the emptiness of dharmas (dharma-nairātmya). Furthermore, among the first six: the first five contemplate emptiness in regard to the present; the last one contemplates emptiness in regard to the past. In the present: the first three contemplate the principle of emptiness in regard to internal and external phenomena; the latter two contemplate emptiness in regard to the marks of conditioned and unconditioned dharmas. Among the first three: sentient beings are termed 'internal', insentient things are 'external'. In internal dharmas, contemplating the absence of a spiritual master, sentient being, or life-span is called internal emptiness. As for the entity of external emptiness, contemplating that external dharmas are not self or mine is called external emptiness, and so on. As for beginningless emptiness, the sūtra states: "The bodhisattva sees that saṃsāra is beginningless, and all is empty and quiescent. That which is called empty: permanence, bliss, self, and purity are all empty and quiescent, without alteration. Sentient beings, life-span, the Three Jewels, Buddha-nature, and unconditioned dharmas—this is called the bodhisattva's contemplation of beginningless emptiness."