大般涅槃經義記 8.64

8.64

下重顯之，顯前善修空三昧義，德王先問，如來次答，答中不盡，下重顯之。就初問中，先為兩定，「法性自空」是一定也，「空空故空」是二定也。法體不空，以其空觀強破使空，名空空故空。下就設難，「若性自空，不應修空然後見空」就初設難，「云何如來言修見空」，結非聖言。「若性不空，雖復修空不能令空」就後設難，「法體不空，何觀能空」。

Below, it clarifies this again, clarifying the meaning of the preceding well-cultivated samādhi of emptiness: the King of Virtuous Qualities first asks, and the Tathāgata next answers; since the answer is not exhaustive, it is clarified again below. In the first question, he first sets up two premises: "the nature of dharmas is inherently empty" is the first premise; "empty because empty of emptiness" is the second premise. The substance of dharmas is not empty, but by the contemplation of emptiness one forcibly breaks it down to make it empty; this is called "empty because empty of emptiness." Below, he poses challenges: "If the nature is inherently empty, one should not need to cultivate emptiness and only then see emptiness" poses a challenge to the first; "Why does the Tathāgata say that by cultivation one sees emptiness?" concludes by challenging the holy words. "If the nature is not empty, though one cultivates emptiness one cannot make it empty" poses a challenge to the latter: "If the substance of dharmas is not empty, what contemplation could make it empty?"