[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [大般涅槃經義記](https://indike.org/pramana/in.bauddha.taisho.1764) › 6.10 # 大般涅槃經義記 6.10 大般涅槃經義記 6.10 - **Language:** Classical Chinese ### [6.10](https://indike.org/pramana/in.bauddha.taisho.1764.6.10) 就前三中，眾生為內，非情為外。就內法中，觀無神主、眾生、壽命名為內空，未空法體；觀彼外法非我、我所，故名外空。又復觀彼舍宅、叢林、車乘等事虛假無實亦名外空，未空法體。內外合觀名內外空。何故須合？解有兩義：一隨人分別。人有三種：一著內情多，須教觀內；二著外情多，須教觀外；三內外俱著，須教合觀。二就觀行始終分別，凡夫本來謂內有我，故先觀內，內未不得謂外有之，故復觀外。向者觀內不及其外，觀外之時復不及內，於此二中猶疑有我，故須合觀。 > Regarding the first three: sentient beings are internal, and insentient things are external. Regarding internal phenomena, contemplating the absence of a spiritual master, sentient being, and life-span is called 'internal emptiness'; it does not yet empty the substantial entity of dharmas. Contemplating those external phenomena as not being self or belonging to self is therefore called 'external emptiness'. Furthermore, contemplating that things such as houses, groves, and vehicles are fictitious and without reality is also called 'external emptiness'; it does not yet empty the substantial entity of dharmas. Contemplating the internal and external together is called 'internal and external emptiness'. Why is it necessary to combine them? There are two explanations: First, distinguishing according to the person. There are three types of persons: first, those whose attachments to the internal are excessive must be taught to contemplate the internal; second, those whose attachments to the external are excessive must be taught to contemplate the external; third, those who are attached to both internal and external must be taught to contemplate them together. Second, distinguishing in terms of the beginning and end of contemplative practice: ordinary people originally claim that there is a self within, so they first contemplate the internal; when they do not find it within, they claim it exists without, so they next contemplate the external. Previously, contemplating the internal did not reach the external, and when contemplating the external, it did not reach the internal, and between these two they still suspected that there is a self; therefore, they must contemplate them together. > — English (machine translation) (machine translation) - [Previous: 6.9](https://indike.org/pramana/in.bauddha.taisho.1764.6.9) - [Next: 6.11](https://indike.org/pramana/in.bauddha.taisho.1764.6.11) - [Up: 6](https://indike.org/pramana/in.bauddha.taisho.1764.6) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1764~en-mt.6.10) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1764.6.10](https://indike.org/pramana/in.bauddha.taisho.1764.6.10) · Pramāṇa