維摩經略疏垂裕記 5.100

5.100

二、「雖復」下，結一示。二、「破拙」下，明衍三空，三：初、標示。二、「今」下，約譬顯。「實拳指」喻析空，「鏡像拳指」喻體空。「實拳指」等者，雖知開指無拳，而血肉之指猶存，故須析破方空。鏡中所覩二俱本空，其指尚無，其拳安有？拳喻假名，指喻實法。「智人」下，荊溪云：無拳者生空也，無指者法空也，無空即是平等空也。三、「此」下，結性相不在四句是性空。內自、外他、中間共自有、無因四性俱無，故云不也。「亦不不住」者，不住無四句也，此即相空。故前三空，各具性相二空也。

Second, from "Although again" downward, concludes one and indicates [another]. Second, from "Breaking the clumsy" downward, explains the three emptinesses of the Mahāyāna, in three parts: first, pointing it out; second, from "Now" downward, revealing it through metaphors. "The fingers of an actual fist" illustrates analytical emptiness, while "the fist and fingers of an image in a mirror" illustrates intrinsic emptiness. Regarding "The fingers of an actual fist" and so forth: although one knows that opening the fingers leaves no fist, the fingers of flesh and blood still remain, and thus they must be analytically broken before they are empty. Both seen in a mirror are fundamentally empty from the start; when the fingers do not even exist, how could the fist exist? The fist illustrates nominal designations, while the fingers illustrate real phenomena. Regarding "The wise person" downward, Jingxi says: "No fist" is the emptiness of beings; "no fingers" is the emptiness of phenomena; "no emptiness" is the emptiness of impartiality. Third, from "This" downward, concluding with the nature and characteristics: not being in the four propositions is the emptiness of nature. Internal self, external other, the combination of both in between, and uncaused—these four natures are all absent, hence he says "no." Regarding "Nor does it not abide": it does not abide in the four propositions of non-existence; this is the emptiness of characteristics. Therefore, the preceding three emptinesses each possess the two emptinesses of nature and characteristics.