大般涅槃經義記 7.352

7.352

上來一段廣前法說，自下第二廣顯前喻。何故須顯？前舉太虛以類理空，一切世人多說太虛別有體性，若別有性不得名空，便乖所說；今須破有以成無義，故須重顯。文中初言「如世人說虛空無色、無礙、不變，是故世稱虛空之法為第五大」舉他所立，「而是虛空實無有性」破之顯無，「以光明故，故名虛空，實無虛空」釋有顯無。光故名空，是釋有也；實無虛空，是顯無也。世人於彼日光明中見無異物便生空相，說言有空，而此虛空實無所有，此說實無為虛空矣。

The preceding passage extensively treats the earlier doctrinal exposition. Below is the second [part], extensively clarifying the earlier analogy. Why must it be clarified? Earlier, space was cited to illustrate the principle of emptiness, but most worldly people say that space has a distinct substance and nature; if it had a distinct nature, it could not be called empty, which would contradict what was stated. Now it is necessary to refute existence in order to establish the meaning of nonexistence; therefore it must be clarified again. In the text, the initial words "Just as worldly people say that space is without form, unobstructed, and unchanging, and for this reason the world calls the dharma of space the fifth great element" cites what the opponent asserts; "yet this space truly has no nature" refutes it to reveal nonexistence; "because of illumination, it is therefore called space, but truly there is no space" explains existence to reveal nonexistence. Being called space because of light explains existence; truly having no space reveals nonexistence. When worldly people see no other things within the sunlight, they give rise to the mark of space and say there is space, yet this space truly has nothing whatsoever; this explains that true nonexistence is space.