大般涅槃經集解 53.50

53.50

Sengliang states: Wishing to clarify the benefit of cultivating emptiness, he sets up an objection to reveal it. Sengzong states: 'All dharmas are inherently empty by nature' follows the previous words to pose an objection. The previous statement said that by skillfully knowing emptiness, one can perform what is difficult to endure. Now, asking about the purport of knowing emptiness, he sets up two objections. If they are inherently empty by nature, then being empty, there is no seeing; if they are not empty by nature, although one cultivates it, what benefit is there? Sengliang states: The assembly at that time constantly generated a mind of fear toward this principle of emptiness, being unable to suddenly forget it; therefore Dewang accordingly sets up two objections to eliminate beings' clinging to existence. The Buddha said above that cultivating the samādhi of emptiness leaves no more anger or joy. Now, about to open two barriers, he first determines: are all dharmas inherently empty in their essential nature, or are the myriad dharmas not empty, and the bodhisattva's wisdom cultivating concentration forcefully makes them empty? He then concludes the first objection, saying: 'If they are inherently empty by nature, why is it necessary to cultivate emptiness?' The second objection says: 'If they are inherently not empty by nature, how could cultivating emptiness cause them to be empty?'