大般涅槃經義記 6.10

6.10

Regarding the first three: sentient beings are internal, and insentient things are external. Regarding internal phenomena, contemplating the absence of a spiritual master, sentient being, and life-span is called 'internal emptiness'; it does not yet empty the substantial entity of dharmas. Contemplating those external phenomena as not being self or belonging to self is therefore called 'external emptiness'. Furthermore, contemplating that things such as houses, groves, and vehicles are fictitious and without reality is also called 'external emptiness'; it does not yet empty the substantial entity of dharmas. Contemplating the internal and external together is called 'internal and external emptiness'. Why is it necessary to combine them? There are two explanations: First, distinguishing according to the person. There are three types of persons: first, those whose attachments to the internal are excessive must be taught to contemplate the internal; second, those whose attachments to the external are excessive must be taught to contemplate the external; third, those who are attached to both internal and external must be taught to contemplate them together. Second, distinguishing in terms of the beginning and end of contemplative practice: ordinary people originally claim that there is a self within, so they first contemplate the internal; when they do not find it within, they claim it exists without, so they next contemplate the external. Previously, contemplating the internal did not reach the external, and when contemplating the external, it did not reach the internal, and between these two they still suspected that there is a self; therefore, they must contemplate them together.