大般涅槃經義記 8.74

8.74

前中初言「法本性空，亦因菩薩修空見空」當法正辯，由法性空，故令菩薩修而見空。理雖常空，人迷不見，故因修空方始見空。下以喻顯，於中先舉無常力為喻，「如一切法性無常故滅能滅之」，分段無常，先順後反。「有為之法有生相故生能生之，有滅相故滅能滅之」是念無常，以色心礙體，有可生可滅義故，法外四相能生能滅。下復舉其苦義為喻，良以諸法性是苦故苦能苦之。

In the former, it first says, "The nature of dharmas is fundamentally empty, and also because the bodhisattva cultivates emptiness, they see emptiness," directly explaining in accordance with the dharma: because the nature of dharmas is empty, it causes the bodhisattva to cultivate and see emptiness. Although the principle is eternally empty, people are deluded and do not see it; therefore, dependent on cultivating emptiness, they only then begin to see emptiness. Below, it is revealed through an analogy; therein, it first adduces the power of impermanence as an analogy: "Just as because all dharmas are by nature impermanent, cessation can cease them"—this is segmented impermanence, first in the direct sense and then in the reverse. "Because conditioned dharmas have the mark of arising, arising can arise them; because they have the mark of cessation, cessation can cease them"—this is momentary impermanence; because the obstructive substance of form and mind has the meaning of being capable of arising and capable of ceasing, the four marks outside the dharma can cause arising and cause ceasing. Below, it further adduces the meaning of suffering as an analogy: precisely because the nature of all dharmas is suffering, suffering can cause them to suffer.