大般涅槃經集解 68.62

68.62

Sengliang comments: Non-Buddhists say that space is form, possesses resistance, and is visible. The Buddha says it is non-form, without resistance, and invisible. Baoliang says: The third passage refutes the attachments of non-Buddhists. The orthodox doctrine clarifies that space is nonexistent, yet non-Buddhists reckon it as existent; therefore it must be refuted. If you say that space is light and further reckon it to be an abode, then it is a phenomenon of form. If it is a phenomenon of form, it has a spatial location, which means it is subsumed under the three times and is an impermanent, abiding phenomenon. 'Space does not depart from the three phenomena'—the Buddha further posits characteristics to refute it. The myriad phenomena, existent or nonexistent, do not depart from these three; in which phenomenon do you reckon space to be? 'Empty' simply refers to a place devoid of things being called empty. 'Solid' refers to phenomena of form such as pillars and timber. 'Empty and solid' is the boundary between existence and nonexistence. If one says that space abides within the empty phenomenon, it must then be impermanent. Why? This space does not pervade the solid place, forming parts and divisions with the empty and solid. If it has parts and divisions, it again does not escape impermanence. The other two phenomena, solid and empty-solid, mutually impinge on each other; the intent of the refutation is as before, sharing the fault of non-pervasiveness.