大般涅槃經義記 10.80

10.80

第四番中，「夫虛空者不離三法」舉他所立。「一空二實三者空實」列他所立。有人宣說：無物之處是虛空界，是故言空。復有人言：物住之處是虛空界，是以言實。有云並是，故言空實。下就破之。「若言空是」牒舉初句。「空是無常」徵以顯非。「何以」下釋，「實處無故」，所以無常。「若言實是」牒舉第二。「空亦無常」徵以顯非。「何以」下釋。「若空實是」牒舉第三。「空亦無常」徵以顯非。「何以」下釋，「二處互無」，故是無常。「是故」已下，結空為無。

In the fourth section, 'Space is not apart from three dharmas' cites the opponent's position. 'First, empty; second, real; third, both empty and real' enumerates what the opponent posits. Some declare: a place without objects is the realm of space, hence it is called 'empty'. Others say: a place where objects abide is the realm of space, hence it is called 'real'. Some say it is both, hence they say 'both empty and real'. Below, [the text] proceeds to refute this. 'If one says that emptiness is [space]' restates the first phrase. 'Emptiness is impermanent' challenges it to reveal its error. From 'Why is this?' downward, it explains: 'because it does not exist in a real place', and therefore it is impermanent. 'If one says that the real is [space]' restates the second. 'Space is also impermanent' challenges it to reveal its error. From 'Why is this?' downward, it explains. 'If both empty and real are [space]' restates the third. 'Space is also impermanent' challenges it to reveal its error. From 'Why is this?' downward, it explains: 'they are mutually absent in the two places', and therefore it is impermanent. From 'Therefore' downward, it concludes that space is non-existent.