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# 大般涅槃經義記 6.5

大般涅槃經義記 6.5

- **Language:** Classical Chinese

### [6.5](https://indike.org/pramana/in.bauddha.taisho.1764.6.5)

初中，空義開合非一，今據一門，且論十一，前十相空，後一真空，就彼妄情所取法中以明空義名為相空，就真識中以辯空義名曰真空。亦得說言前十境空，後一智空，真智空矣。於妄分齊情外有法，破之顯寂，故前十種就境明空。據實以求，心外無法，一切諸法皆即真心，真心體寂，故後一種就智說空，故《地論》言，一切法如說自體空，名智自空。

> In the first \[part\], the opening and combining of the meanings of emptiness is not single; here, based on one approach, eleven are temporarily discussed: the first ten are emptiness of marks, and the last one is true emptiness. Clarifying the meaning of emptiness in terms of dharmas grasped by deluded sentiment is called the emptiness of marks; explaining the meaning of emptiness in terms of the true consciousness is called true emptiness. One may also say that the first ten are emptiness of objects, and the last one is emptiness of wisdom: the emptiness of true wisdom. Within the domain of delusion, there are dharmas external to sentiment; refuting them reveals quiescence, hence the first ten kinds clarify emptiness in terms of objects. When investigated according to reality, there are no dharmas outside mind; all dharmas are just the true mind, and the substance of the true mind is quiescent, hence the last one speaks of emptiness in terms of wisdom. Therefore the Daśabhūmivyākhyāna states: 'The suchness of all dharmas is said to be empty in its own substance; this is called wisdom being empty of itself.'  
> — English (machine translation) (machine translation)

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## Translations (1)

- [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1764~en-mt.6.5) — English, machine translation

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Source: [https://indike.org/pramana/in.bauddha.taisho.1764.6.5](https://indike.org/pramana/in.bauddha.taisho.1764.6.5) · Pramāṇa
