[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [大般涅槃經疏](https://indike.org/pramana/in.bauddha.taisho.1767) › 18.4 # 大般涅槃經疏 18.4 大般涅槃經疏 18.4 - **Language:** Classical Chinese ### [18.4](https://indike.org/pramana/in.bauddha.taisho.1767.18.4) 問：第一義空何得有業有報？答：此寄有以明無、寄無以明有，不有不無即第一義。空空者，為三，謂歎、釋、結。歎者，此是凡小所迷沒處。是有是無，正釋也。一云：是有是無是二章門，後言是是，還牒上兩是；又言非是者，兩是皆空。二云：上明有無兩境皆空，下明權實二智皆空，是是即權智，非是即實智。今更作三句責。為空境名空空？為空來空智名空空？為空來空能空之法名空空耶？若直空境空智，此猶是偏，未得名圓。若將空來空空，乃是圓正中道之空。《大品》云「一切諸法悉皆是空，是空亦空。」有兩師不同，一云：一切法空者，空猶未妙，今更將空來空此空。二云：不爾，前一切法已是妙空，今空亦空，只能空之法亦空。河西同後解，故云或謂萬法雖空而智體不空，遣破惑情故曰空空。是有亦空、是無亦空，下句即云：前計既空智不獨有，真悟之心理無並照。雖無並照，遣義可知。有漏空無漏空，人多重無漏空，將有漏空輕。有漏空、無漏空，二空體一，豈應輕重？萬法既寂，智體又空，蓋謂妙空，非二乘所及。有人言：大空即般若空者，色大故般若大。《釋論》解大空有事理。事者，東方空乃至十方空。理者，即涅槃第一義空。《大品》指涅槃，涅槃般若更互相顯。今約三諦釋十一空。內空者，真諦空。外空者，俗諦空。內外空者，即二俱空。有為空者，生死俗空。無為空者，涅槃真空。無始空者，三諦相即，不見元祖，名無始空。性空者，三諦體性本來自空，故名性空。第一義空者，真即是中、中即是真，名第一義空。空空者，一空一切空。大空者，三諦俱空。後歎文，亦約三諦為歎。三諦相即，諸凡小聖所迷沒處。是有是無者，雙照二諦，故言兩是；一一諦悉備真中，故言空空。是是非是者，單照一諦即具空假，空故是是、假故非是，即備中道，故言空空。若雙若隻若三若一，皆不可思議，具足無缺，故非凡小所議。「善男子菩薩」下，第三結歎。 > Question: In the emptiness of ultimate truth, how can there be karma and retribution? Answer: This relies on existence to clarify non-existence, and relies on non-existence to clarify existence; neither existence nor non-existence is the ultimate truth. As for the emptiness of emptiness, there are three parts: praise, explanation, and conclusion. Praise: this is the place where ordinary people and followers of the small \[vehicle\] are bewildered and sink. "Is existent, is non-existent" is the actual explanation. One explanation says: "is existent" and "is non-existent" are two section headings, and the later words "is this" refer back to the above two "is's"; and saying "is not this" means both "is's" are empty. A second explanation says: above it clarifies that both objects—existence and non-existence—are empty, while below it clarifies that both knowledges—provisional and real—are empty; "is this" is provisional knowledge, and "is not this" is real knowledge. Now we further raise three queries: Is it called the emptiness of emptiness because the objective realm is emptied? Is it called the emptiness of emptiness because emptiness comes to empty knowledge? Or is it called the emptiness of emptiness because emptiness comes to empty the dharma that is capable of emptying? If one merely empties the objective realm and empties knowledge, this is still one-sided and cannot yet be called perfect. If one takes emptiness to empty emptiness, this is the empty of the perfect, correct middle way. The Pañcaviṃśati says: "All dharmas are completely empty; this emptiness is also empty." Two masters differ. One says: "All dharmas are empty" means emptiness is not yet marvelous; now one further takes emptiness to empty this emptiness. The second says: Not so; all dharmas before were already marvelous emptiness; now "emptiness is also empty" simply means the dharma capable of emptying is also empty. Héxī agrees with the latter explanation, and thus says: Some say that although all dharmas are empty, the substance of knowledge is not empty; to dispel and break through deluded sentiments, it is called the emptiness of emptiness. "Is existent" is also empty, and "is non-existent" is also empty; the next line says: since the preceding imputation is empty, knowledge does not exist alone; in the principle of true awakening, there is no simultaneous illumination. Although there is no simultaneous illumination, the meaning of dispelling can be known. Regarding the emptiness of the defiled and the emptiness of the undefiled: people mostly value the emptiness of the undefiled and make light of the emptiness of the defiled. The emptiness of the defiled and the emptiness of the undefiled are identical in the substance of the two emptinesses; how could there be light and heavy? Since the myriad dharmas are quiescent and the substance of knowledge is also empty, this is called marvelous emptiness, which is beyond the reach of the two vehicles. Someone said: The great emptiness is the emptiness of prajñā, because form is great, prajñā is great. The Treatise \[on the Great Prajñāpāramitā\] explains that great emptiness has phenomenal and principle \[aspects\]. As for the phenomenal: the eastern direction is empty, up to the ten directions being empty. As for the principle: it is the nirvāṇa of the emptiness of ultimate truth. The Pañcaviṃśati points to nirvāṇa; nirvāṇa and prajñā mutually illuminate each other. Now we explain the eleven emptinesses in terms of the three truths. Internal emptiness is the emptiness of ultimate truth. External emptiness is the emptiness of conventional truth. Internal and external emptiness is both being empty. Conditioned emptiness is the conventional emptiness of saṃsāra. Unconditioned emptiness is the true emptiness of nirvāṇa. Beginningless emptiness: the three truths are mutually identical, and no primordial ancestor is seen; hence it is called beginningless emptiness. Nature emptiness: the substantial nature of the three truths is fundamentally empty of itself; hence it is called nature emptiness. The emptiness of ultimate truth: the true is the middle, and the middle is the true; hence it is called the emptiness of ultimate truth. The emptiness of emptiness: one empty, all empty. Great emptiness: all three truths are empty. The subsequent text of praise also praises in terms of the three truths: The three truths are mutually identical, the place where ordinary people and small sages are bewildered and sink. "Is existent, is non-existent": simultaneously illuminating the two truths, hence it says "both are"; each individual truth is fully endowed with the true and the middle, hence it says "the emptiness of emptiness." "Is this, is not this": illuminating a single truth individually, it immediately possesses both empty and provisional; being empty, it "is this"; being provisional, it "is not this"; thus it possesses the middle way, hence it says "the emptiness of emptiness." Whether both or single, whether three or one, all are inconceivable, fully complete without lack, and therefore cannot be deliberated upon by ordinary people or the small \[vehicle\]. From "Good man, a bodhisattva..." below is the third \[part\], concluding with praise. > — English (machine translation) (machine translation) - [Previous: 18.3](https://indike.org/pramana/in.bauddha.taisho.1767.18.3) - [Next: 18.5](https://indike.org/pramana/in.bauddha.taisho.1767.18.5) - [Up: 18](https://indike.org/pramana/in.bauddha.taisho.1767.18) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1767~en-mt.18.4) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1767.18.4](https://indike.org/pramana/in.bauddha.taisho.1767.18.4) · Pramāṇa