注維摩詰經 5.74

5.74

[Kumāra]jīva says: It is not that they are empty because of the absence of things; because the nature of the lands is empty, which is ultimate emptiness, they are therefore empty. [Seng]zhao says: Being arises from the mind, and the mind is produced by being. The fortress of right and wrong is where false discrimination resides, which is why disparate theories of being and non-being contend in confusion. If one can empty one's heart, merge the mind with the true realm, wondrously abide at the pivot of the ring, and view being and non-being as one—then although wisdom encompasses the ten thousand things, it never takes them as being; though profound reflection lacks illumination, it never takes them as non-being. Thus one can equate Heaven and Earth into a single purport without contravening their reality, and mirror all existing things through dark penetration so that object and self are both one. Because object and self are both one, wisdom has no function of illumination; because it does not contravene their reality, things are naturally identical with one another. Therefore the sūtra says: 'Noble wisdom is non-knowing, taking empty space as its characteristic; all dharmas are unconditioned, being commensurate with it.' Thus, when one empties being through the wisdom of emptiness, being is spontaneously empty of itself; how could it depend on clearing things away before becoming empty? The former 'empty' refers to the emptiness of wisdom, while the latter 'empty' refers to the emptiness of dharmas. Merely clarifying the emptiness of dharmas provides no basis for certainty; hence he inwardly cites true wisdom and outwardly confirms the emptiness of dharmas. [Dao]sheng says: The former 'empty' is the emptiness of empty wisdom; the latter 'empty' is the emptiness of the preceding principle. This means it must be through empty wisdom that things are then empty; if not through empty wisdom, they will never be empty. How could one assert that they are not empty based on self-conception?