大般涅槃經疏 18.4

18.4

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.