大般涅槃經疏 23.12

23.12

「爾時光明」下，第二論義，兩番問答。初問又二：先兩定、次兩難。先兩定者，一定自空、二定空空。若性自是空，此結初定為一難。若性自不空，此結後定為一難。「善男子」下，答，為二：先答初定者，性本自空。「何以故」下，明一切法不可得故。既不可得，豈不是空？次答後定，亦須修空然後見空。而其本性理本是空，但不能見，要修於空方乃見空。既答兩定，二難自遣。答初定中為三：一略標；次「何以故」下，廣釋；三「相似相續」下，舉得失致結，於中又三：初舉凡夫失、次菩薩得、三更訶凡夫失。「善男子一切諸法」下，答第二定。意明雖復本空，復須修習然後乃見。有無常性故滅能滅之，有空性故修空得空，當知本空。具有法、譬、合。譬有二：初「如一切法」下，舉內法為譬。「如鹽」下，舉外法為譬。「菩薩修空」下，合也。

From "At that time Guangming" onwards, secondly, he discusses the doctrine in two rounds of questions and answers. The first question also has two parts: first, two determinations; next, two difficulties. The first two determinations are: first, determining self-emptiness; second, determining the emptiness of emptiness. If the nature is by itself empty, this concludes the first determination as one difficulty. If the nature is by itself not empty, this concludes the latter determination as one difficulty. From "Good son" onwards, the reply has two parts: first he replies to the first determination, that the nature is originally empty of itself. From "Why?" onwards, he clarifies that all dharmas are unattainable. Since they are unattainable, how could they not be empty? Next he replies to the second determination, that one must also cultivate emptiness and only then see emptiness. Yet its fundamental nature in principle is originally empty; it is merely that one cannot see it, and one must cultivate emptiness only after which one sees emptiness. Having answered the two determinations, the two difficulties are naturally dispelled. In answering the first determination there are three parts: first, a brief indication; next, from "Why?" onwards, a broad explanation; third, from "Similar and continuous" onwards, he adduces gains and losses to formulate the conclusion, within which there are again three parts: first, adducing the loss of ordinary beings; next, the gain of bodhisattvas; third, once more scolding the loss of ordinary beings. From "Good son, all dharmas" onwards, he answers the second determination. The intention is to clarify that although fundamentally empty, one must again cultivate and practice, and only then see it. Because there is an impermanent nature, cessation can extinguish it; because there is an empty nature, cultivating emptiness attains emptiness; one should know it is fundamentally empty. It is fully equipped with Dharma, simile, and application. The simile has two parts: first, from "Just as all dharmas" onwards, adducing internal dharmas as a simile; from "Just as salt" onwards, adducing external dharmas as a simile. From "A bodhisattva cultivating emptiness" onwards, it is the application.