大般涅槃經義記 7.348

7.348

就前略中，先釋初段，「若是無物名虛空」者牒前慧眼所見無法說以為空，此說本來自體無法以為虛空，非是有物除以為空，「如是虛空名為實」者辯真異偽，不同妄情破法為空故名為實。「以是實故名常無」者，明空非始，本來常寂，不同對治，破有始空，故曰常無。又此空理不同諸佛果德常住，故曰常無。「以常無故，無樂、我、淨」彰空異有，不同有法、有我、樂、淨是以言無，又亦不同妄情所取我樂及淨故說為無，非無理淨。

Concerning the preceding summary, the first passage is explained first: "If there being no thing is called space" takes up the absence of dharmas seen by the wisdom eye explained earlier and explains it as space. This explains that the absence of dharmas in its original intrinsic nature is space; it is not that there is an existing thing that is removed to make space. "Such space is called real" distinguishes the true from the false; because it is not like the deluded passions which break down dharmas to make emptiness, it is therefore called "real". "Because it is real, it is called constantly nonexistent": this clarifies that emptiness has no beginning and is originally and constantly quiescent; it is not like antidotes that break down existence to initiate emptiness, and hence it is called "constantly nonexistent". Moreover, this principle of emptiness is not like the constantly abiding fruitional virtues of the buddhas, and hence it is called "constantly nonexistent". "Because it is constantly nonexistent, it is without bliss, self, or purity" reveals that emptiness is distinguished from existence; because it is not like existent dharmas, which have a self, bliss, and purity, it is therefore spoken of as "without"; furthermore, it is also not like the self, bliss, and purity grasped by deluded passions, and hence it is spoken of as "without"—it does not mean there is no purity of principle.