維摩經略疏 7.52

7.52

「所以至定性」，三、釋。「我及涅槃是二皆空」者，即是從體二邊法假以入空也。又重釋言「但以名字故空」。「二法無決定性」者，此中正顯體法假空，正意在此，故前判此初觀是衍體空。以名字空無決定性，即是生死涅槃相待故有名字，無定生死涅槃之法。四句研覈，若不可得而說二法者，但有名字無決定性。

From "Why? ... definite nature" is the third part: the explanation. "The self and nirvāṇa—both of these are empty" means entering emptiness by realizing the provisionality of the dharmas of the two extremes. It also explains again: "They are empty merely because of names." "The two dharmas have no definite nature": this directly reveals the emptiness of the provisionality of dharmas by direct realization, and the main intention lies here; therefore, it was previously judged that this first contemplation is the direct-realization emptiness of the Mahāyāna. Being empty because of names and having no definite nature means that birth-and-death and nirvāṇa exist as names relative to each other, without any fixed dharmas of birth-and-death or nirvāṇa. Investigated through the four lemmas, if they are unattainable and yet two dharmas are spoken of, they merely have names and have no definite nature.