維摩義記 3.9

3.9

著空之心名為空病，此妄分別體不真，以不真故情有理無。觀此理無破遣空病，是故說言空病亦空。空義同前，是以言亦。前破有病，通破有法；此破空病，空法亦捨。是義云何？經說諸法悉如幻化，幻化諸法有無同體，以同體故無法為有、有法為無，無為有故有則非有，破遣有病；有為無故無則非無，破遣無病。若具論之，說此有無為非有無，有無之外無則非有非無可取。破遣非有非無之病，還即說此非有非無以為有無，非有無外無別有無自相可取，是故亦破有無之病。具離此等，名出四句。破後二病，文略不說。

The mind that clings to emptiness is called the illness of emptiness; the essence of this delusive discrimination is not real, and because it is not real, it exists in sentiment but is absent in principle. Contemplating this absence in principle eliminates and dispels the illness of emptiness; therefore it is said that the illness of emptiness is also empty. The meaning of emptiness is the same as before; hence it says 'also'. The preceding refutation of the illness of existence generally refuted existing dharmas; this refutation of the illness of emptiness likewise abandons empty dharmas. What does this mean? The sūtras say that all dharmas are completely like an illusion. Illusory dharmas share the same essence with respect to existence and non-existence; because they share the same essence, non-existent dharmas are taken as existent, and existent dharmas are taken as non-existent. Because non-existence is taken as existence, existence is then non-existence, which dispels the illness of existence; because existence is taken as non-existence, non-existence is then not non-existence, which dispels the illness of non-existence. If discussed comprehensively, one explains that this existence and non-existence are neither existence nor non-existence, and apart from existence and non-existence, there is no non-existence that could be grasped as neither existent nor non-existent. Dispelling the illness of neither existence nor non-existence, one in turn directly explains this neither existence nor non-existence as existence and non-existence, and outside of neither existence nor non-existence, there are no separate self-characteristics of existence and non-existence to be grasped; therefore one also dispels the illness of existence and non-existence. Completely departing from these is called transcending the four propositions. Refuting the latter two illnesses is abbreviated in the text and not stated.