大般涅槃經義記 6.25

6.25

「有為空」中，先牒，次釋，後總結之。釋中，「有為悉皆是空」是總釋也。「所謂」下別，別中三義，備如上辯：一有為法中無彼橫計眾生、壽命、常、樂、我、淨；二於此空中無內、外事；三於此空中無佛法僧及與佛性。文中先明無內外事，「常樂」已下明無妄計常、樂、我、淨、眾生、壽命。「如來」已下明此空中無佛、法、僧及與佛性，第一義者猶是佛性，相不及實是故皆空。「是中」已下別釋此空無佛性義，文顯可知。

In 'conditioned emptiness', it first cites, next explains, and finally summarizes and concludes. In the explanation, 'the conditioned are all empty' is the general explanation. From 'Namely' below is the specific; in the specific there are three meanings, fully as explained above: first, within conditioned dharmas there are no arbitrarily conceptualized sentient beings, life-spans, permanence, bliss, self, or purity; second, within this emptiness there are no internal or external affairs; third, within this emptiness there are no Buddha, Dharma, Saṅgha, or buddha-nature. In the text, it first clarifies the absence of internal and external affairs; from 'permanence and bliss' below clarifies the absence of falsely conceptualized permanence, bliss, self, purity, sentient beings, and life-span. From 'Tathāgata' below clarifies that within this emptiness there are no Buddha, Dharma, Saṅgha, or buddha-nature; the ultimate truth is still buddha-nature, and because marks do not reach the real, they are therefore all empty. From 'Herein' below specifically explains the meaning of this emptiness lacking buddha-nature; the text is evident and can be understood.