大般涅槃經集解 53.52

53.52

案僧亮曰：非地水火風，不離地水火風者，五根是假色，是則根一而大四，故第一義空不離四，而說俗諦空也。俗諦空故，無一等四執為空也。非青非黃，破實色亦爾。非有非無者，具三中道空也。以相似相續似常也；凡夫不了，說有說常也。寶亮曰：就佛下答去，先遣第二難。言：一切諸法性本自空。萬有若是可得不空，有竟無可有，豈有可得有乎？既不可得，故知從本來不異空，但於病者為有、於覺者常無。故一家所引如虛空華，於不病者未甞有也。雖於病者為有、於不病為無，而不病之者亦非不知病者之妄見，故聖監之日二智無虧。是以〈梵行〉中言「一切世諦，於如來盡是第一義諦」也。從「色性不可得」下，更據法來明。先破假名色非四大者，明地水火風本來性空，無有自體。此明真諦不離地水火風者，不離四大有用。此是因緣虛搆，但有名用，明俗諦也。非青黃赤白者，次破實法色。明青黃色等，本來不有，此是真諦。不離青黃等者，亦是虛搆因緣妄有，但有名用，此明俗諦。有竟不有，亦無有可有；無竟不無，亦無無所無。法相如此，豈不空耶？正以菩薩具上五事，見萬法空，所以無復瞋喜。

Sengliang states: As for '[it is] neither earth, water, fire, nor wind, yet not separate from earth, water, fire, and wind,' the five sense faculties are provisional matter. Thus, while the faculty is one, the great elements are four. Therefore, the supreme-meaning emptiness is not separate from the four [elements], and [the sūtra] speaks of conventional-truth emptiness. Because conventional truth is empty, there is no grasping of the one and four as [substantial], which is emptiness. 'Neither blue nor yellow' also refutes substantial matter in the same way. 'Neither existent nor non-existent' is fully endowed with the emptiness of the threefold Middle Way. Because of continuous similarity, it resembles permanence; ordinary beings do not understand, and speak of existence and permanence. Baoliang states: Proceeding with the Buddha's reply below, he first dispels the second objection. He says: 'The nature of all phenomena is fundamentally empty of itself.' If the myriad existents could be non-empty, existence would ultimately have nothing to exist—how could it possibly be found to exist? Since it cannot be found, we know that from the very beginning it is not different from emptiness; it is merely existent for the diseased, and constantly non-existent for the awakened. Therefore, as our school cites, like flowers in the sky, for one without disease they have never existed. Although they are existent for the diseased and non-existent for the non-diseased, the one without disease is also not unaware of the diseased person's delusional perception. Thus, when the sage examines it, the two knowledges are never deficient. For this reason, it is said in the 'Pure Conduct' [Chapter]: 'All conventional truths are entirely supreme-meaning truth for the Tathāgata.' From 'the nature of matter cannot be found' onwards, it is further explained in terms of phenomena. First, refuting provisional nominal matter as not being the four great elements clarifies that earth, water, fire, and wind are fundamentally empty in their nature, without intrinsic substantiality. This clarifies the ultimate truth. 'Not separate from earth, water, fire, and wind' means not separate from the function of the four great elements; this is falsely constructed through causes and conditions, possessing only name and function, which clarifies conventional truth. 'Neither blue, yellow, red, nor white' next refutes real-entity matter, clarifying that colors such as blue and yellow fundamentally do not exist; this is the ultimate truth. 'Not separate from blue, yellow, and so forth' is likewise falsely constructed through causes and conditions and delusively existent, having only name and function; this clarifies conventional truth. Existence ultimately does not exist, nor is there any existence that can exist; non-existence ultimately does not non-exist, nor is there any non-existence that can be non-existent. Since the characteristics of phenomena are like this, how could they not be empty? It is precisely because the bodhisattva is fully endowed with the above five things and sees the myriad phenomena as empty that there is no longer anger or joy.