維摩經略疏 7.22

7.22

「答曰以空空」者，若約境智通明法空，如《大經》明空空故空。亦以菩薩修空故空，如鹽性醎令異物醎，故言以空空。今言若迷教意只逐其語云空空者，空則無窮，不免戲論。藏通所明只是界內空空。今中道正觀能空生死亦空涅槃，故言空空。若空生死即同居空，若空涅槃即變易空，故言以空空。何者？界內塊然猶尚是空，況界外果報細妙而非空也。以此而推，空室表於諸佛國空，正表諸土是寂光也。

"He answered, 'By emptiness it is empty.'" If this is explained in terms of the unity of object and wisdom in illuminating the emptiness of phenomena, it is as the Mahāparinirvāṇa Sūtra explains that it is empty because of the emptiness of emptiness. It is also empty because bodhisattvas cultivate emptiness, just as the nature of salt is salty and makes other things salty; hence it is said, "by emptiness it is empty." Here it is meant that if one is confused about the teaching's intention and merely chases words, saying "empty of emptiness," then emptiness becomes limitless and does not escape frivolous discourse. What the Tripiṭaka and Shared teachings explain is merely the emptiness of emptiness within the three realms. Now, the correct contemplation of the Middle Way is able to empty samsara and also empty nirvāṇa; hence it is said, "empty of emptiness." If one empties samsara, that is the emptiness of the cohabitation [land]; if one empties nirvāṇa, that is the emptiness of the transformation [land]. Therefore it is said, "by emptiness it is empty." Why is this? If even the substantial forms within the realms are yet empty, how much more so must the subtle and wondrous retribution fruits outside the realms not be empty! Deducing from this, the empty room signifies that the buddha-lands are empty, properly signifying that the various lands are the [Land of] Eternally Silent Light.