注維摩詰經 3.129

3.129

什曰：本言空欲以遣有，非有去而存空。若有去存空，非空之謂也，二法俱盡乃空義也。肇曰：小乘觀法緣起內無真主為空義。雖能觀空而於空未能都泯，故不究竟。大乘在有不有、在空不空，理無不極，所以究竟空義也。生曰：惑者皆以諸法為我之有也。理既為苦則事不從己，己苟不從則非我所保，保之非我彼必非有也。有是有矣，而曰非有；無則無也，豈可有哉？此為無有無無究竟都盡，乃所以是空之義也。

[Kumāra]jīva says: Originally, emptiness was spoken of in order to dispel existence, not that existence is removed while emptiness is retained. If existence is removed while emptiness is retained, that is not what is meant by emptiness; only when both dharmas are entirely exhausted is it the meaning of emptiness.

[Seng]zhao says: The Hīnayāna contemplates that dharmas are conditioned arisings lacking a true master inside as the meaning of emptiness. Although it can contemplate emptiness, it is unable to completely obliterate emptiness; hence it is not definitive. The Mahāyāna, when in existence, is not existent, and when in emptiness, is not empty; there is no principle it does not exhaust, which is why it is the definitive meaning of emptiness.

[Dao]sheng says: Deluded people all take all dharmas as possessions of the self. Since the principle is suffering, affairs do not obey oneself; if they do not obey oneself, they are not what one can preserve; if what is preserved is not the self, that [possession] must definitely not exist. Existence is indeed existence, yet is said to be non-existence; non-existence is indeed non-existence, so how could it exist? This complete exhaustion of both non-existence and non-non-existence is therefore the meaning of emptiness.